Lucas 3
Origen of Alexandria · Comentário Patrístico (catena)
Lucas 3:1
[(as quoted by Aquinas, AD 1274)] In the word of prophecy, spoken to the Jews alone, the Jewish kingdom only is mentioned, as, The vision of Esaias, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. (Is. 1:1.) But in the Gospel which was to be proclaimed to the whole world, the empire of Tiberius Cæsar is mentioned, who seemed the lord of the whole world. But if the Gentiles only were to be saved, it were sufficient to make mention only of Tiberius, but because the Jews also must believe, the Jewish kingdom therefore, or Tetrarchies, are also introduced, as it follows, Pontius Pilate being governor of Judæa, and Herod tetrarch, &c. — Catena Aurea by Aquinas
Lucas 3:3
The Jordan is interpreted as "descending." Truly, the river of God is a descent, the true water, the saving water. And he preaches "a baptism of repentance for the forgiveness of sins." "For the forgiveness of sins" to whom? To the one who no longer sins; for forgiveness of sins is not given to one who still sins. — HOMILIES ON THE GOSPEL OF LUKE 21.4
Lucas 3:3
But he was the forerunner of Christ, "the voice of one crying in the desert," to a soul not at war; and not just then, but even now the first "burning and shining lamp" comes "preaching a baptism of repentance for the forgiveness of sins," then after him comes "the true light," about which the lamp says, "He must increase, but I must decrease." "And he went into all the region around the Jordan." For where else should the baptist go except "into the region around the Jordan," so that if anyone wishes to repent, he can easily find the river? — HOMILIES ON THE GOSPEL OF LUKE 21.3
Lucas 3:3
[(as quoted by Aquinas, AD 1274)] Jordan is the same as descending, for there descends from God a river of healing water. But what parts would John be traversing but the country lying about Jordan, that the penitent sinner might soon arrive at the flowing stream, humbling himself to receive the baptism of repentance. For it is added, preaching the baptism of repentance for the remission of sins. — Catena Aurea by Aquinas
Lucas 3:4
I believe that the mystery of John is still being achieved in the world today. If anyone is going to believe in Christ Jesus, John's spirit and power first come to his soul and "prepare a perfect people for the Lord." It makes the ways in the heart's rough places smooth and straightens out its paths. — HOMILIES ON THE GOSPEL OF LUKE 4.6
Lucas 3:4
[(as quoted by Aquinas, AD 1274)] Or, a way must be prepared in our heart for the Lord, for the heart of man is large and spacious if it has become clean. For imagine not that in the size of the body, but in the virtue of the understanding, consists that greatness which must receive the knowledge of the truth. Prepare then in thy heart by good conversation a way for the Lord, and by perfect works pursue the path of life, that so the word of God may have free course in thee. — Catena Aurea by Aquinas
Lucas 3:4
"Prepare a way for the Lord." What way are we to prepare for the Lord? Surely not a material way. Can the Word of God go on such a journey? Should not the way be prepared for the Lord within? Should not straight and level paths be built in our hearts? This is the way by which the Word of God has entered. That Word dwells in the spaces of the human heart. — HOMILIES ON THE GOSPEL OF LUKE 21.5
Lucas 3:5
[(as quoted by Aquinas, AD 1274)] For when Jesus had come and sent His Spirit, every valley was filled with good works, and the fruits of the Holy Spirit, which if thou hast, thou wilt not only cease to become a valley, but will begin also to be a mountain of God. Or you may understand the mountains and hills to be the hostile powers, which have been overthrown by the coming of Christ. — Catena Aurea by Aquinas
Lucas 3:7
[(as quoted by Aquinas, AD 1274)] No one that remains in his old state, and forsakes not his old habits and practices, can rightly come to be baptized; whoever then wishes to be baptized, let him go forth. Hence are those words significantly spoken, And he said unto the multitude that went forth to be baptized of him. To the multitudes then who are going forth to the laver of baptism, He speaks the following words, for if they had already gone forth, He would not have said, O generation of vipers. — Catena Aurea by Aquinas
Lucas 3:8
To you who are coming to baptism, Scripture says, "Bear fruits that befit repentance." Do you want to know what fruits befit repentance? Love is a fruit of the Spirit. Joy is a fruit of the Spirit. So are peace, patience, kindness, goodness, faith, gentleness, self-control, and the others of this sort. If we have all of these virtues, we have produced "fruits that befit repentance." … John, the last of the prophets, prophesies the expulsion of the first nation and the call of the Gentiles. To those who were boasting about Abraham he says, "Do not begin to say to yourselves, 'We have Abraham for a father.' " And again he speaks about the Gentiles, "For I tell you, God is able from these stones to raise up children to Abraham."From what stones? Surely he was not pointing to irrational, material stones but to people who were uncomprehending and sometimes hard. — HOMILIES ON THE GOSPEL OF LUKE 22.6, 8-9
Lucas 3:9
[(as quoted by Aquinas, AD 1274)] If the completion of all things had been then already begun, and the end of time close at hand, I should have no question but that the prophecy was given, because at that time it was to be fulfilled. But now that many ages have elapsed since the Spirit spoke this, I think it was prophesied to the people of Israel, because their cutting off was approaching. For to those that went out to him that they should be baptized, he gave this warning among others. — Catena Aurea by Aquinas
Lucas 3:10-11
[(as quoted by Aquinas, AD 1274)] Three classes of men are introduced as enquiring of John concerning their salvation, one which the Scripture calls the multitude, another to which it gives the name of Publicans, and a third which is noticed by the appellation of soldiers. But this place admits of a deeper meaning, for as we ought not to serve two masters, so neither to have two coats, lest one should be the clothing of the old man, the other of the new, but we ought to cast off the old man, and give to him who is naked. For one man has one coat, another has none at all, the strength therefore of the two is exactly contrary, and as it has been written that we should cast all our crimes to the bottom of the sea, so ought we to throw from us our vices and errors, and lay them upon him who has been the cause of them. — Catena Aurea by Aquinas
Lucas 3:11
To say that the person who has two coats should give one to someone who has none fits the apostles better than the crowd. To understand that this command fits the apostles more than the people, listen to what the Savior says to the apostles, "Do not take two coats on a journey." Therefore, there are two garments with which each one is clothed. The command is to "share with him who has none." This denotes an alternate meaning: just as we may not "serve two masters," the Savior does not want us to have two coats, or to be clothed with a double garment. Otherwise, one would be the garment of the old man, the other of the new man. On the contrary, he desires that we strip ourselves of the old man and put on the new man. Up to this point, the explanation is easy. — HOMILIES ON THE GOSPEL OF LUKE 23.2-3
Lucas 3:12-13
"Tax collectors also came to be baptized." According to the simple interpretation, he teaches the tax collectors to seek "no more" than the law commands. Those who exact more transgress not John's commandment but that of the Holy Spirit, who spoke through John.…We said all this to show that John taught the tax collectors. Among them there were not only those who collected revenue for the state, but also those who were coming for repentance and were not literally tax collectors. And others were soldiers who were going out to the baptism of repentance. — HOMILIES ON THE GOSPEL OF LUKE 23.5, 9
Lucas 3:15
[(as quoted by Aquinas, AD 1274)] It was meet that more deference should be paid to John than to other men, for he lived such as no other man. Wherefore indeed most rightly did they regard him with affection, only they kept not within due bounds; hence it is said, But while the people were expecting whether he were the Christ. But love is dangerous when it is uncontrolled. For he who loves any one ought to consider the nature and causes of loving, and not to love more than the object deserves. For if he pass the due measure and bounds of love, both he who loves, and he who is loved, will be in sin. — Catena Aurea by Aquinas
Lucas 3:16
[(as quoted by Aquinas, AD 1274)] And as John was waiting by the river Jordan for those who came to his baptism, and some he drove away, saying, Generation of vipers, but those who confessed their sins he received, so shall the Lord Jesus stand in the fiery stream with the flaming sword, that whoever after the close of this life desires to pass over to Paradise and needs purification, He may baptize him with this laver, and pass him over to paradise, but whoso has not the seal of the former baptisms, him He shall not baptize with the laver of fire. — Catena Aurea by Aquinas
Lucas 3:17
[(as quoted by Aquinas, AD 1274)] Or, because without the wind the wheat and chaff cannot be separated, therefore He has the fan in His hand, which shows some to be chaff, some wheat; for when you were as the light chaff; (i. e. unbelieving,) temptation showed you to be what you knew not; but when you shall bravely endure temptation, the temptation will not make you faithful and enduring, but it will bring to light the virtue which was hid in you. — Catena Aurea by Aquinas
Lucas 3:18
[(as quoted by Aquinas, AD 1274)] John having announced the coming of Christ, was preaching the baptism of the Holy Spirit, and the other things which the Gospel history has handed down to us. But besides these he is declared to have announced others in the following words, And many other things in his exhortation preached he unto the people. And as in the Gospel according to St. John it is related of Christ that He spoke many other things, so also in this place we must understand Luke to say the same of John the Baptist, since certain things are announced by John too great to be entrusted to writing. — Catena Aurea by Aquinas
Lucas 3:18
The one teaching the word of the Gospel does not evangelize one thing but many, for the proclamation has a mind that "many" things are evangelized. "Many other things" John also evangelized, but it is not written, because, since it was likely something greater than the writing, Luke remained silent. — HOMILIES ON THE GOSPEL OF LUKE 27.1
Lucas 3:19
[(as quoted by Aquinas, AD 1274)] But we marvel at John, because among them that are born of women there was not a greater than he, for by his good deeds he had been exalted to so high a fame for virtue, that by many he was supposed to be Christ. But what is much more marvellous he feared not Herod, nor dreaded death, as it follows, But Herod the tetrarch being reproved by him. — Catena Aurea by Aquinas
Lucas 3:20
Notice that even while in prison he is teaching. For he also had his disciples in that place. Why did they stay there, unless John exercised the office of teacher even in prison and taught them with divine words? In the course of these words, a question about Jesus arose. John sends some of his disciples and asks, "Are you he who is to come, or do we wait for another?" The disciples return and announce to the teacher what the Savior had bidden them to say. With Jesus' words, John was armed for battle. He died confidently and was beheaded without resistance, strengthened by the words of the Lord himself and believing that he in whom he believed was truly the Son of God. This is what we have to say about John, and his freedom, and about Herod's madness. To his many other crimes he also added this one: he first shut John in prison and afterward beheaded him. — HOMILIES ON THE GOSPEL OF LUKE 27.4
Lucas 3:21-22
The Lord was baptized. The heavens were opened, and the Holy Spirit came down upon him. A voice from the heavens thundered and said, "This is my beloved Son, in whom I am pleased." We should say that heaven was opened at the baptism of Jesus and for the plan of forgiving sins. These are not the sins of him "who had committed no sin, nor was deceit found in his mouth." The heavens were opened and the Holy Spirit came down for the forgiveness of the whole world's sins. After the Lord "ascended on high, leading captivity captive," he gave them the Spirit. The Spirit had come to him, and he gave the Spirit at the time of his resurrection, when he said, "Receive the Holy Spirit. If you forgive anyone's sins, they will be forgiven him. If you retain them for anyone, they will be retained." But "the Holy Spirit came down upon the Savior in the form of a dove." The dove is a gentle bird, innocent and simple. Hence we too are commanded to imitate the innocence of doves. Such is the Holy Spirit: pure, swift, and rising up to the heights. — HOMILIES ON THE GOSPEL OF LUKE 27.5
Lucas 3:23
But also if you who hear these words direct your thoughts to the holy Scriptures in your leisure, you will discover many great events to be comprised under the number thirty or fifty. Joseph was thirty years old when he was led out of prison and received the rule of all Egypt that he might divert the calamity of an imminent famine by divine provision. Jesus is reported to have been thirty years old when he came to baptism. — HOMILIES ON GENESIS 2.5
Lucas 3:23-38
[(as quoted by Aquinas, AD 1274)] Having related our Lord's baptism, he next enters upon the generation of the Lord, not bringing it down from the higher to the lower, but beginning with Christ, he carries it up to God Himself. Hence he says, And Jesus Himself began. For when He was baptized, and had Himself undergone the mystery of the second birth, then He is said to have begun, that thou also mightest destroy this first birth and be born in the second. The Lord descending into the world took upon Him the person of all sinners, and was willing to be born of the stock of Solomon, (as Matthew relates,) whose sins have been written down, and of the rest, many of whom did evil in the sight of God. But when He ascended, and is described as being born a second time in baptism, (as Luke relates,) He is not born through Salomon, but Nathan, who reproves the father for the death of Uriah, and the birth of Solomon. — Catena Aurea by Aquinas
Lucas 3:23-38
And the descent and ascent of the genealogy are not through the same persons. For the one who brings him down with the word brings him down also through sinful women, mentioning only those with faults, but the one genealogizing the baptized does not mention women in his genealogy: Tamar, who unlawfully came together with her father-in-law; Ruth the Moabitess; Rahab, whom we do not even know; and the one of Uriah. For since he came to take the sins of men, and "he who knew no sin, for our sake was made sin" by God, thus descending he took on sinful persons and is born through Solomon, whose sins are recorded, and Rehoboam, whose failings are mentioned in the Kings, and the others of whom many "did evil in the sight of the Lord." — HOMILIES ON THE GOSPEL OF LUKE 28.2