Lucas 4

Origen of Alexandria · Comentário Patrístico (catena)

Lucas 4:1

[(as quoted by Aquinas, AD 1274)] When therefore you read that Jesus was full of the Holy Spirit, and it is written in the Acts concerning the Apostles, that they were filled with the Holy Spirit, you must not suppose that the Apostles were equal to the Saviour. For as if you should say, These vessels are full of wine or oil, you would not thereby affirm them to be equally full, so Jesus and Paul were full of the Holy Spirit, but Paul's vessel was far less than that of Jesus, and yet each was filled according to its own measure. Having then received baptism, the Saviour, being full of the Holy Spirit, which came upon Him from heaven in the form of a dove, was led by the Spirit, because, as many as are led by the Spirit, they are the sons of God, (Rom. 8:14.) but He was above all, especially the Son of God. — Catena Aurea by Aquinas

Lucas 4:2

[(as quoted by Aquinas, AD 1274)] But Jesus is tempted by the devil forty days, and what the temptations were we know not. They were perhaps omitted, as being greater than could be committed to writing. — Catena Aurea by Aquinas

Lucas 4:3

[(as quoted by Aquinas, AD 1274)] When a father is asked by his son for bread, he does not give him a stone for bread, but the devil like a crafty and deceitful foe gives stones for bread. I suppose also that even now at this very time the devil shows a stone to men that he may tempt them to speak, saying to them, Command this stone to be made bread. If thou seest the heretics devouring their lying doctrines as if they were bread, know that their teaching is a stone which the devil shows them. — Catena Aurea by Aquinas

Lucas 4:5

We should not think that when the devil showed Jesus the kingdoms of the world, he showed him, for example, the kingdom of the Persians and of the Indians. "He showed him all the kingdoms of the world," that is, his own kingdom, how he reigned in the world. — HOMILIES ON THE GOSPEL OF LUKE 30.1

Lucas 4:5-8

[(as quoted by Aquinas, AD 1274)] Or, to view the whole in another light. Two kings are earnestly contending for a kingdom; The king of sin who reigneth over sinners, that is, the devil; The king of righteousness who ruleth the righteous, that is, Christ. The devil, knowing that Christ had come to take away his kingdom, shows Him all the kingdoms of the world; not the kingdoms of the Persians and of the Medes, but his own kingdom whereby he reigned in the world, whereby some are under the dominion of fornication, others of covetousness. And he shows Him them in a moment of time, that is, in the present course of time, which is but a moment in comparison of eternity. For the Saviour needed not to be shown for any longer time the affairs of this world, but as soon as He turned His eyes to look, He beheld sins reigning, and men made slaves to vice. The devil therefore says unto Him, Camest Thou to contend with me for dominion? Worship me, and behold I give Thee the kingdom I hold. Now the Lord would indeed reign, but being Righteousness itself, would reign without sin; and would have all nations subject to Him, that they might obey the truth, but would not so reign over others as that He Himself should be subject to the devil. Hence it follows, And Jesus answering said unto him, It is written, Thou shalt worship the Lord thy God. Or else, All these, he says, I would have subject to me, that they might worship the Lord God, and serve Him alone. But dost thou wish sin to begin from Me, which I came hither to destroy? — Catena Aurea by Aquinas

Lucas 4:9

[(as quoted by Aquinas, AD 1274)] He followed evidently as a wrestler, gladly setting out to meet the temptation, and saying, as it were, Lead me where you will, and you will find me the stronger in every thing. — Catena Aurea by Aquinas

Lucas 4:10-11

[(as quoted by Aquinas, AD 1274)] Whence knowest thou, Satan, that those things are written? Hast thou read the Prophets, or the oracles of God? Thou hast read them indeed, but not that thyself mightest be the better for the reading, but that from the mere letter thou mightest slay them who are friends to the letter. (2 Cor. 3:6.) Thou knowest that if thou wert to speak from His other books, thou wouldest not deceive. But mark how wily he is even in this testimony. For he would fain throw a slur upon the glory of the Saviour, as though He needed the assistance of angels, and would stumble were He not supported by their hands. But this was said not of Christ, but of the saints generally; He needs not the aid of angels, Who is greater than angels. But let this teach thee, Satan, that the angels would stumble did not God sustain them; and thou stumblest, because thou refusest to believe in Jesus Christ the Son of God. But why art thou silent as to what follows, Thou shalt walk upon the asp and the basilisk, (Ps. 91:13.) except that thou art the basilisk, thou art the dragon and the lion? — Catena Aurea by Aquinas

Lucas 4:10-11

See, how wickedly he tempts using the scriptures. He wants to take away the glory of the Lord, as if he needed angelic assistance, as if he were about to stumble if angels did not help him. It was not spoken concerning Christ, nor does the master of the angels need angels. But I say the opposite to you, o devil; if Jesus does not help the angels, they stumble. And you have fallen "from heaven" because you considered yourself self-sufficient and not needing the help of Jesus. But to know that the things written are not spoken concerning Jesus, but are referred to a righteous man, listen. For it is written: "He who dwells in the help of the Most High shall lodge in the shelter of the God of heaven." This applies more to a righteous man than to the Son of God. And again: "A thousand shall fall at your side, and ten thousand at your right hand." This also refers to the righteous man. These words are said in the ninety-first Psalm; but they do not speak about Christ, but about the righteous. For Christ does not fear the midday demon nor the night demon, nor does He need the help of angels, He Himself keeping them unscathed to God; but even if it is said concerning Christ, it skillfully omits the intermediate matter. For it continues: "You shall tread upon the adder and the basilisk, and you shall trample the lion and the dragon." For these things were He Himself. — HOMILIES ON THE GOSPEL OF LUKE 31.4

Lucas 4:12-13

[(as quoted by Aquinas, AD 1274)] But John, who had commenced his Gospel from God, saying, In the beginning was the Word, did not describe the temptation of the Lord, because God can not be tempted, of whom he wrote. But because in the Gospels of Matthew and Luke the human generations are given, and in Mark it is man who is tempted, therefore Matthew, Luke, and Mark have described the temptation of the Lord. — Catena Aurea by Aquinas

Lucas 4:14

For Christ does not fear the midday demon nor the night demon, nor does He need the help of angels, He Himself keeping them unscathed to God; but even if it is said concerning Christ, it skillfully omits the intermediate matter. For it continues: "You shall tread upon the adder and the basilisk, and you shall trample the lion and the dragon." For these things were He Himself. Since He was about to be tested in the temptation against the devil, the term "spirit" is mentioned twice without any addition; but when He had fought and overcome the three recorded temptations, pay attention to the accuracy of the text, what it says about the spirit, that "Jesus returned in the power of the spirit," and it added "in the power" because of the athlete who had overcome. — HOMILIES ON THE GOSPEL OF LUKE 32.1

Lucas 4:15

[(as quoted by Aquinas, AD 1274)] But you must not think that they only were happy, and that you are deprived of Christ's teaching. For now also throughout the world He teaches through His instruments, and is now more glorified by all men, than at that time when those only in one province were gathered together. — Catena Aurea by Aquinas

Lucas 4:17

It was no accident that he opens the scroll and finds the chapter of the reading that prophesies about him. This too was an act of God's providence.… Precisely the book of Isaiah was found, and the reading was no other but this one, which spoke about the mystery of Christ. — HOMILIES ON THE GOSPEL OF LUKE 32.4

Lucas 4:17

[(as quoted by Aquinas, AD 1274)] He opens not the book by chance, and finds a chapter containing a prophecy of Himself, but by the providence of God. Hence it follows, And when he had opened the book, he found the place, &c. (Is. 61:1.) — Catena Aurea by Aquinas

Lucas 4:18

[(as quoted by Aquinas, AD 1274)] By the poor He means the Gentile nations, for they were poor, possessing nothing at all, having neither God, nor Law, nor Prophets, nor justice, and the other virtues. For what had been so shattered and dashed about as man, who was set at liberty by Jesus and healed? — Catena Aurea by Aquinas

Lucas 4:18-19

He says, "He sent me to preach the gospel to the poor." The "poor" stand for the Gentiles, for they are indeed poor. They possess nothing at all: neither God, nor the law, nor the prophets, nor justice and the rest of the virtues. For what reason did God send him to preach to the poor? "To preach release to captives." We were the captives. For many years Satan had bound us and held us captive and subject to himself. Jesus has come "to proclaim release to captives and sight to the blind." By his word and the proclamation of his teaching the blind see. Therefore his "proclamation" should be understood not only of the "captives" but also of the "blind.""To send broken men forth into freedom …" What being was so broken and crushed as man, whom Jesus healed and sent away? "To preach an acceptable year to the Lord." … But all of this has been proclaimed so that we may come to "the acceptable year of the Lord," when we see after blindness, when we are free from our chains, and when we have been healed of our wounds. — HOMILIES ON THE GOSPEL OF LUKE 32.4-5

Lucas 4:19

[(as quoted by Aquinas, AD 1274)] But all these things were mentioned first, in order that after the recovery of sight from blindness, after deliverance from captivity, after being healed of divers wounds, we might come to the acceptable year of the Lord. As it follows, To preach the acceptable year of the Lord. Some say that, according to the simple meaning of the word, the Saviour preached the Gospel throughout Judæa in one year, and that this is what is meant by preaching the acceptable year of the Lord. Or, the acceptable year of the Lord is the whole time of the Church, during which while present in the body, it is absent from the Lord. — Catena Aurea by Aquinas

Lucas 4:20

When Jesus had read this passage, he rolled up "the scroll, gave it to the servant, and sat down. And the eyes of all in the synagogue were fixed on him." Now too, if you want it, your eyes can be fixed on the Savior in this synagogue, here in this assembly. When you direct the principal power of seeing in your heart to wisdom and truth and to contemplating God's Only-Begotten, your eyes gaze on Jesus. Blessed is that congregation of which Scripture testifies that "the eyes of all were fixed on him!" How much would I wish that this assembly gave such testimony. I wish that the eyes of all (of catechumens and faithful, of women, men and children)—not the eyes of the body, but the eyes of the soul—would gaze upon Jesus. When you look to him, your faces will be shining from the light of his gaze. You will be able to say, "The light of your face, Lord, has made its mark upon us." — HOMILIES ON THE GOSPEL OF LUKE 32.6

Lucas 4:20

[(as quoted by Aquinas, AD 1274)] And now also if we will, our eyes can look upon the Saviour. For when you direct your whole heart to wisdom, truth, and the contemplation of the only-begotten Son of God, your eyes behold Jesus. — Catena Aurea by Aquinas

Lucas 4:23-24

[(as quoted by Aquinas, AD 1274)] As far as Luke's narrative is concerned, our Lord is not yet said to have worked any miracle in Capernaum. For before He came to Capernaum, He is said to have lived at Nazareth. I cannot but think therefore that in these words, "whatsoever we have heard done in Capernaum," there lies a mystery concealed, and that Nazareth is a type of the Jews, Capernaum of the Gentiles. For the time will come when the people of Israel shall say, "The things which thou hast shown to the whole world, show also to us." Preach thy word to the people of Israel, that then at least, when the fulness of the Gentiles has entered, all Israel may be saved. Our Saviour seems to me to have well answered, No prophet is accepted in his own country, but rather according to the type than the letter; though neither was Jeremiah accepted in Anathoth his country, nor the rest of the Prophets. But it seems rather to be meant that we should say, that the people of the circumcision were the countrymen of all the Prophets. And the Gentiles indeed accepted the prophecy of Jesus Christ, esteeming Moses and the Prophets who preached of Christ, far higher than they who would not from these receive Jesus. — Catena Aurea by Aquinas

Lucas 4:25-26

[(as quoted by Aquinas, AD 1274)] For when a famine came upon the people of Israel, i. e. of hearing the word of God, a prophet came to a widow, of whom it is said, For the desolate hath many more children than she which hath an husband; (Isa. 54:1, Gal. 4:27.) and when he had come, he multiplies her bread and her nourishment. — Catena Aurea by Aquinas

Lucas 4:27

[(as quoted by Aquinas, AD 1274)] He cites also another similar example, adding, And there were many lepers in Israel at the time of Eliseus the Prophet, and none of them were cleansed but Naaman the Syrian, who indeed was not of Israel. — Catena Aurea by Aquinas

Lucas 4:39

[(as quoted by Aquinas, AD 1274)] Here Luke speaks figuratively, as of a command given to a sensible being, saying, that the fever was commanded, and neglected not the work of Him who commanded it. Hence it follows: And she arose, and ministered unto them. — Catena Aurea by Aquinas

Lucas 4:40

[(as quoted by Aquinas, AD 1274)] It was ordered about sun-set, that is, when the day was gone, that they should bring them out, either because during the day they were employed about other things, or because they thought that it was not lawful to heal on the sabbath. But He healed them, as it follows, But he laid his hands upon every one of them. — Catena Aurea by Aquinas