Lucas 1

Theophylact of Ohrid

Lucas 1:1

Who were these many who undertook? The false apostles. For indeed many composed gospels, such as, for example, the Gospel of the Egyptians and the gospel inscribed "of the Twelve." They only began but did not finish. Since they began without the grace of God, they also did not finish. So Luke well said: "many undertook." Truly few, namely Matthew and Mark, did not merely begin but also finished, for they had the Spirit who brings things to perfection. For that which pertains to Christ is not simply known through unsubstantiated tradition, but is true, completely certain, and fully demonstrable. How then, tell me, Luke, is this demonstrable? — Commentary on Luke

Lucas 1:1

The divine Luke, an Antiochian and a physician, had a great knowledge of natural philosophy; but he was also much practiced in Hebrew learning. He lived in Jerusalem at the time when our Lord was teaching, so that some say that he himself became one of the seventy apostles, and together with Cleopas, met the Lord after He rose from the dead. After the Lord ascended, and Paul believed, Luke became a close companion and follower of Paul. He wrote his Gospel with great accuracy, as his preface makes clear. He wrote the Gospel fifteen years after the Lord's Ascension. He writes it to a certain Theophilus, a senator and perhaps a magistrate as well, calling him most excellent. Magistrates and governors are addressed in this fashion, as when Paul said to the governor Festus, O most excellent Festus. [Acts 26:25] Everyone who loves God and exercises dominion over his passions is a Theophilus and most excellent, and it is he who is truly worthy to hear the Gospel. — Preface to the Four Gospels

Lucas 1:2

[(as quoted by Aquinas, AD 1274)] By these words it is plainly implied, that Luke was not a disciple from the beginning, but became one in course of time; others were disciples from the beginning, as Peter, and the sons of Zebedee. — Catena Aurea by Aquinas

Lucas 1:2

From this it is evident that Luke was a disciple not from the beginning, but from a later time. For others were disciples of the Word from the very beginning, for example Peter and the sons of Zebedee (Matt. 4:18–22). It was they who transmitted to Luke that which he himself had not seen or heard. — Commentary on Luke

Lucas 1:3

[(as quoted by Aquinas, AD 1274)] He writes to Theophilus, a man probably of some distinction, and a governor; for the form, Most excellent, was not used except to rulers and governors. As for example, Paul says to Festus, Most excellent Festus. (Acts 26:25.) — Catena Aurea by Aquinas

Lucas 1:4

I understand this in two ways. First, thus: previously I instructed you, Theophilus, without writing, and now, transmitting the Gospel to you in writing, I confirm your mind so that it would not forget what was delivered without writing. Second, thus: we people often have the custom, when someone tells us something without writing, of suspecting him that perhaps he is even speaking falsehood; but when he writes down his words, we believe that he would not have written them if he were not boldly confident in the truth of his words. So the Evangelist also says: I wrote the Gospel to you for this reason, so that you would hold with greater confidence that in which you were instructed without writing, having more trust in me now, when I am so confident in what was delivered without writing that I set it forth also in writing. He did not say "that you might know," but "that you might fully know," that is, so that you would receive twofold knowledge and together with it bold confidence that I am not lying. — Commentary on Luke

Lucas 1:4

[(as quoted by Aquinas, AD 1274)] For frequently, when a thing is asserted by any one, and not expressed in writing, we suspect it of falsehood; but when a man has written what he asserts, we are the more inclined to believe it, as if, unless he thought it to be true, he would not commit it to writing. — Catena Aurea by Aquinas

Lucas 1:5

He mentioned the reign of Herod, on the one hand, out of a desire to narrate after the example of the prophets, for they begin thus: "In the days of Ahaz and Hezekiah and such-and-such a one, the following took place" (Is. 1:1; Hos. 1:1; Am. 1:1), and on the other hand, since he intends to speak about Christ, he mentioned Herod in order to show that under Herod Christ truly came. For this Herod was ruling at the time when, according to the prophecy of Jacob (Gen. 49:10), there were no longer princes from among the Jews, and from this it is proved that Christ came. He also achieves another purpose: by speaking of the time, he shows the truthfulness of the Gospel, for he gives those who wish the opportunity to rejoice and to learn the truthfulness of the Gospel from the time period. It is fitting to begin from Zechariah and the birth of John. Since he intends to speak about the Nativity of Christ, and John is the Forerunner of Christ, it is therefore fitting that before the Nativity of Christ he narrates the birth of John, which itself is not without miracle. Since a Virgin was to give birth, grace arranged beforehand that an old woman would give birth not according to the law of nature, although with a husband. What then do the words "of the course of Abijah" mean? Some understand it thus: that there were two priests who alternately performed the divine service, one named Abijah and the other Zechariah, and since Abijah had completed his service, after his course Zechariah served. But the matter seems not to be so. For Solomon, having finished the temple, also established daily courses, that is, weeks: in one week, for example, he appointed the sons of Korah, in another Asaph, in the next Abijah, in another yet another (2 Chron. 8:14; 1 Chron. 24). Therefore, when it says that Zechariah was "of the course of Abijah," it must be understood that he served in the week of Abijah, and not that he took up service after the week of Abijah; for then it would have said: after the course of Abijah; but now, when it says "of the course of Abijah," it indicates that he was of the course and week of Abijah. And wishing to show that John on both sides (on his father's and on his mother's) was lawfully of the priestly lineage, he says: "and his wife was of the daughters of Aaron," for it was not permitted to take a wife from a foreign tribe, but from the same one (Num. 36:6–9). Elisabeth, by interpretation, means "rest of God," and Zacharias means "remembrance of the Lord." — Commentary on Luke

Lucas 1:5

[(as quoted by Aquinas, AD 1274)] Wishing to show also that John was legally of Priestly descent, Luke adds, And his wife was of the daughters of Aaron, and her name was Elisabeth, for it was not permitted to the Jews to take a wife from any other tribe but their own. Elisabeth by interpretation signifies "rest," Zacharias "the remembrance of the land." — Catena Aurea by Aquinas

Lucas 1:6

Often some people are righteous, but not before God — only in appearance and before men. But Zechariah and Elizabeth "were righteous before God." Commandments are, for example: "You shall not commit adultery," "You shall not steal" (Ex. 20:14–15), while ordinances ("justifications") are, for example: "Whoever curses his father or his mother shall be put to death" (Ex. 21:17), for this is just. But know that a commandment can also be called a justification, since it makes a person righteous, and even more so it is a justification of God. For on that day God will judge us, holding the commandments as a kind of written justification: "If I had not come and spoken to them, they would have no sin" (Jn. 15:22), and again: "The word that I have spoken will judge him on the last day" (Jn. 12:48). Why is "blamelessly" added to the words "walking in all the commandments"? Listen. Often some people walk according to the Law of God, but do everything in order to be seen by men (Mt. 23:5). Such people are not blameless. But Zechariah both kept the commandments and kept them blamelessly, and not in order to please men through their observance. — Commentary on Luke

Lucas 1:7

The wives of the righteous were themselves often righteous yet childless, so that you might learn that the Law demands not fleshly but spiritual fruitfulness. "Both were advanced in years" both in body and in spirit, for in soul they had grown old, that is, they had made great progress, setting "ascents in the heart" (Ps. 84:5) and having their life as day and not night (Rom. 13:12–13), walking properly as in the light. — Commentary on Luke

Lucas 1:7

[(as quoted by Aquinas, AD 1274)] And that you might learn that the law of God seeketh not a bodily increase of sons but a spiritual, both were far advanced, not only in the body but in the Spirit, "making ascents in their heart," having their life as the day not as the night, and walking honestly as in the day. (Ps. 84:6, 1 Thess. 5:5.) — Catena Aurea by Aquinas

Lucas 1:8

Before God, only the pure serve as priests, while from the unclean God turns His face away. — Commentary on Luke

Lucas 1:10

When did his turn come to burn incense? Without doubt, on the day of atonement, when the high priest alone entered the Holy of Holies, so that we might learn that just as this high priest, having entered the Holy of Holies, received fruit, so too the Lord Jesus, the one and truly great High Priest, having entered the Holy of Holies, that is, with His flesh into heaven, received the fruit of His manifestation in the flesh — our adoption by God and salvation. — Commentary on Luke

Lucas 1:11

The angel appears not to all, but to the pure in heart, such as Zacharias was. The altar is called the altar of incense because there was also another altar—that of burnt offerings. — Commentary on Luke

Lucas 1:11

[(as quoted by Aquinas, AD 1274)] It is said the altar of incense, because the other altar was set apart for burnt offerings. — Catena Aurea by Aquinas

Lucas 1:12

Zechariah is troubled, for an extraordinary vision disturbs even the saints. But the Angel puts a stop to the disturbance. For everywhere divine and demonic visions are recognized by this: if the mind is troubled at first, but then, as the fear dissipates, soon becomes completely calm, then the vision is truly from God; but if the fear and disturbance only intensify, then the vision is from demons. — Commentary on Luke

Lucas 1:13

Why did the Angel say, "Your prayer has been heard, and your wife Elizabeth will bear you a son," since Zechariah was praying not for a son, but for the sins of the people? Some say: since Zechariah was praying for the sins of the people, and was to beget a son who would cry out, "Behold the Lamb of God, who takes upon Himself the sin of the world" (Jn. 1:29), the Angel fittingly says to him: your prayer for the remission of the sins of the people has been heard, for you will beget a son through whom there will be remission of sins. Others understand it thus: Zechariah! Your prayer has been heard, and God has forgiven the people their sins. Then, as if he said: how is this evident? The Angel says: behold, I give you a sign: "Elizabeth will bear you a son"; and from the fact that Elizabeth will give birth, you should be assured of the remission of sins for the people as well. — Commentary on Luke

Lucas 1:13

[(as quoted by Aquinas, AD 1274)] As if when Zacharias asks, How shall I know this? the angel answers, Because Elisabeth shall bring forth a son, thou shalt believe that the sins of thy people are forgiven. — Catena Aurea by Aquinas

Lucas 1:15

[(as quoted by Aquinas, AD 1274)] For many are called great before men, but not before God, as the hypocrites. And so in like manner was John called great, as the parents of John were called just, before the Lord. — Catena Aurea by Aquinas

Lucas 1:15

The angel announces that John will be "great," but "before the Lord," for many are called great before men but are not such before God, for example hypocrites. But John is great in soul, just as everyone who is scandalized is small in soul. For no one who is great is scandalized, but rather the small and fainthearted, as the Lord also says: "whoever causes one of these little ones to stumble" (Mt. 18:6). Just as John's parents were righteous "before God," so also their son is great "before the Lord." "Sikera" is the name for everything that, not being from grapes, can produce intoxication. He was filled with the "Holy Spirit" while he was still in his mother's womb. When the Mother of the Lord came to Elizabeth, the infant, rejoicing at the coming of the Lord, "leaped" (Luke 1:41). — Commentary on Luke

Lucas 1:16

John did not convert all, but "many"; whereas the Lord enlightened all. — Commentary on Luke

Lucas 1:17

[(as quoted by Aquinas, AD 1274)] Or, John made ready a people not disbelieving but prepared, that is, previously fitted to receive Christ. — Catena Aurea by Aquinas

Lucas 1:17

"To turn the hearts of the fathers to the children," that is, to turn the Jews to the apostles, for the Jews were the fathers, and the apostles were their children. He turned the hearts of the Jews to the apostles by his teaching and testimony about Christ; and he who testifies about Christ makes His disciples fully credible as well. He came "in the spirit... of Elijah," because just as grace was at work in Elijah, so also in John, and just as Elijah is the forerunner of the second coming, so John is of the first. And in "the power of Elijah," because the coming of both, Elijah and John, has one and the same power, namely: to lead people to Christ. And in another sense John came in the power and spirit of Elijah, because he too was a desert-dweller, an ascetic, and a reprover, like Elijah. "And to the disobedient the mindset of the righteous," that is, the teaching of the apostles; and the wisdom of the apostles is the grace of the Spirit in them, by which they were guided. "To present to the Lord," that is, Christ, "a people prepared," that is, people capable of receiving the preaching. When some prophet came with preaching, not all believed, but those who were capable, that is, those who had prepared themselves for it, for just as if someone comes to a house at night, not all receive him, but those who are awake and expecting him and have prepared themselves for his reception, so also John prepared a people for the Lord, but not the disobedient, rather the capable, that is, those who had prepared themselves for the reception of Christ. — Commentary on Luke

Lucas 1:18

Though Zacharias was righteous and holy, nevertheless, considering the extraordinary nature of the birth of a son, he did not easily believe. — Commentary on Luke

Lucas 1:19

This is why the Angel also tells him of his rank: "I am Gabriel," standing before God, not a deceiving demon, but an Angel of God. — Commentary on Luke

Lucas 1:20

[(as quoted by Aquinas, AD 1274)] (cap. i.) Because the word in the Greek (κωφὸς) may also signify deaf, he well says, Because thou believest not, thou shalt be deaf, and shalt not be able to speak. For most reasonably he suffered these two things; as disobedient, he incurs the penalty of deafness; as an objector, of silence. — Catena Aurea by Aquinas

Lucas 1:20

So, because you do not believe, you will be deaf and unable to speak. Justly he is subjected to both—deafness and muteness—for as one who disobeyed he is punished with deafness, and as one who contradicted, with silence. Moreover, he also prefigured what happened with the Jews. For just as he, old and barren and unbelieving, begot a son greater than the prophets, so too the Jewish church and hierarchy, though it had grown old and was barren and faithless and disobedient, nevertheless gave birth in the flesh to the Word of God, the Master of the prophets, with Whose birth those who were formerly disobedient passed over to faith and confession. — Commentary on Luke

Lucas 1:21

Do you see how the Jews waited and remained until the high priest came out? But we Christians, as soon as we enter the temple, already think that something bad will happen to us if we do not leave. — Commentary on Luke

Lucas 1:22

Zechariah made signs to the people, who were probably asking about the reason for his silence; but since he could not speak, he explained it through signs. — Commentary on Luke

Lucas 1:22

[(as quoted by Aquinas, AD 1274)] But Zacharias beckoned to the people, who perhaps enquired the cause of his silence, which, as he was not able to speak, he signified to them by nodding. Hence it follows, And he beckoned to them, and remained speechless. — Catena Aurea by Aquinas

Lucas 1:23

Note also that Zacharias did not go to his house until the days of his service were completed, but remained in the temple. For the hill country was indeed far from Jerusalem. And a priest, even if he had a house in Jerusalem itself, was not permitted to leave the temple court during the time of his rotation. But we, alas, how we neglect the divine services! That Zacharias could not speak but used signs points to the senseless life of the Jews. For having put to death the Word, they can give an account of neither their deeds nor their words. Even if you ask them about something prophetic, they do not open their mouths and cannot give you a single word or answer. — Commentary on Luke

Lucas 1:25

Elizabeth, being chaste, was ashamed and, having conceived in old age, "hid herself five months," until Mary also conceived. When she (Mary) also conceived, and the baby "leaped in her womb" (Elizabeth's), she no longer hid herself and even carried herself boldly, as the mother of such a son who even before his birth was honored with the dignity of a prophet. — Commentary on Luke

Lucas 1:26

In the sixth month, counting from the time of the conception of John. — Commentary on Luke

Lucas 1:27

The text says that the Virgin was betrothed to a man "of the house of David" in order to show that she too was descended from the same lineage of David, for there was a law that both parties (in a marriage) should be from one and the same lineage and from one and the same tribe (Num. 36:6–9). — Commentary on Luke

Lucas 1:28

Since the Lord said to Eve, "In pain you shall bear children" (Gen. 3:16), now that pain is dissolved by the joy which the Angel brings to the Virgin, saying, "Rejoice, O Full of Grace!" Since Eve was cursed, Mary now hears, "Blessed are you." — Commentary on Luke

Lucas 1:29

Mary was pondering about the greeting, what kind it was: whether it was vile and corrupt, as a man's address to a maiden, or divine, since God was also mentioned in the greeting: "The Lord is with you." — Commentary on Luke

Lucas 1:30

The Angel, first of all, calms Her heart from fear, so that She might receive the divine response in an undisturbed state; for in a state of confusion she could not properly hear what was about to come to pass — then, as if in explanation of the aforementioned word "Full of grace," he says: "You have found favor with God." For to be graced means to receive grace from God, that is, to please God. But this happiness is common, for many others also found favor with God, whereas the greeting brought to Mary has not yet been addressed to anyone. — Commentary on Luke

Lucas 1:31

"And behold, you will conceive" — no other virgin has ever been deemed worthy of this privilege. He said "in your womb"; by this it is shown that the Lord was substantially incarnated from the very womb of the Virgin. He who came for the salvation of our race was rightly named "Jesus," for this name translated into the Greek language means "salvation from God." Jesus, by interpretation, means Savior, because salvation is also called "iao." — Commentary on Luke

Lucas 1:32

Great was John too, but he was not yet a Son of the Most High, whereas the Savior was great in His teaching and "Son of the Most High" also by His teaching, for He taught as One having authority, and by the performance of wondrous miracles. The visible Man is called "Son of the Most High," for since the Person was one, the Man, the Son of the Virgin, was truly the Son of the Most High. The Word was the Son of the Most High even before the ages, but was not so called and was not known as such; but when He became incarnate and appeared in the flesh, then the Visible One who works miracles was also called the Son of the Most High. Hearing of "the throne of David," do not think of a sensible kingdom, but understand the Divine one, by which He reigned over all nations through the Divine preaching. — Commentary on Luke

Lucas 1:33

"The house of Jacob" are those who believed both from the Jews and equally from other nations, for such are properly Jacob and Israel. How then is it said that He sat on the throne of David? Listen. David was the least among his brothers; and the Lord was in contempt and reproach as one who loves to eat and drink wine, and the Son of a carpenter, and in dishonor even among His own brothers, the sons of Joseph. "For even His brothers," it says, "did not believe in Him" (John 7:5). David, despite his beneficence, was persecuted; and the Lord, working miracles, was slandered and had stones cast at Him. David conquered and reigned through meekness; and the Lord reigned, having accepted the cross through meekness. So then, do you see in what sense it is said that He sat on the throne of David? As David received a physical kingdom, so the Lord received a spiritual reign, which "will have no end." For the reign of Christ, that is, the knowledge of God and Christianity, will have no end. For even in persecution we shine by the grace of Christ. — Commentary on Luke

Lucas 1:34

The Virgin said, "How will this be?" not because she disbelieved, but because she, being wise and understanding, wished to learn the manner of the present event, for nothing like it had ever happened before, nor would it happen after. Therefore the Angel pardons Her and does not condemn Her as he did Zacharias, but further explains the manner of the event. Zacharias is justly condemned: he had many examples, since many barren women had given birth, but the Virgin had not a single example. — Commentary on Luke

Lucas 1:35

"The Holy Spirit," he says, "shall come upon Thee," making Thy womb fruitful and fashioning flesh for the consubstantial Word. "And the power of the Most High" — the Son of God, for Christ is the power of God (1 Cor. 1:24) — "shall overshadow Thee," that is, shall cover Thee, shall surround Thee on all sides. For as a bird completely overshadows its chicks, covering them with its wings, so the power of God encompassed the Virgin completely; this is what "overshadow" means. Perhaps someone might say: just as a painter first sketches in shadow, then applies the final colors, so too the Lord, fashioning flesh for Himself and composing the form of a man, first shadowed forth the flesh in the Mother's womb, blending it from the blood of the Ever-Virgin, and then formed it. But this is uncertain. For some say that at the very moment the Lord overshadowed the Virgin's womb, a perfect infant came into being at once, while others do not accept this. Listen, then, to what he says: "therefore also the Holy Thing being born," that is, growing in thy womb gradually, and not appearing all at once in perfect form. From this the mouth of Nestorius is also stopped. For he said that it was not the Son of God dwelling in the Virgin's womb who became incarnate, but a mere man, born of Mary, who later came to have God as his companion. Let him hear, then, that what was being born in the womb — that very thing — was the Son of God; it was not one who was carried in the womb and another who was the Son of God, but one and the same was the Son of the Virgin and the Son of God. See how he also pointed to the Holy Trinity, naming the Holy Spirit, the power — the Son, and the Most High — the Father. — Commentary on Luke

Lucas 1:37

Perhaps someone is puzzled how Elizabeth was a relative of the Virgin, when the Virgin was from the tribe of Judah, and Elizabeth was from the daughters of Aaron, for the Law required that marriages be from one and the same tribe, and therefore kinship was found among those descended from one and the same tribe. To this one can say, on the one hand, that since the time of the captivity the families became mixed, but better still the following: Aaron had as his wife Elizabeth, the daughter of Amminadab, and he was from the tribe of Judah. Do you see that the Mother of God was a relative of Elizabeth from the very beginning, from Aaron? Since Aaron's wife was from the tribe of Judah, from which the Mother of God also came, and Elizabeth was from the daughters of Aaron, consequently Elizabeth was a relative of the Mother of God. For her foremother, the wife of Aaron, was from the tribe of Judah. Notice also the succession of kinship: Aaron's wife was Elizabeth, and Zacharias's wife was Elizabeth, as one descended from her. — Commentary on Luke

Lucas 1:38

I am the painter's board; let the painter paint what he wishes; let the Lord create what is pleasing to Him. It is evident that what was said before — "how will this be" — was an expression not of unbelief, but of a desire to learn the manner; for if she had not believed, she would not have said: "Behold, the handmaid of the Lord; let it be to me according to your word." Know also that Gabriel means "man of God," Mary means "lady," and Nazareth means "sanctification." Therefore, when God was about to become man, it is fitting that Gabriel is sent, whose name means "man of God"; and the greeting takes place in a holy place, that is, in Nazareth, for where God is, there is nothing unclean. — Commentary on Luke

Lucas 1:39

[(as quoted by Aquinas, AD 1274)] She went into the mountains, because Zacharias dwelt there. As it follows, To a city of Juda, and entered into the house of Zacharias. Learn, O holy women, the attention which ye ought to show for your kinswomen with child. For Mary, who before dwelt alone in the secret of her chamber, neither virgin modesty caused to shrink from the public gaze, nor the rugged mountains from pursuing her purpose, nor the tediousness of the journey from performing her duty. — Catena Aurea by Aquinas

Lucas 1:39

The Virgin, having heard from the Angel that Elizabeth had conceived, hastened to her, partly rejoicing in the good fortune of her kinswoman, and partly, as one most prudent, wishing to confirm conclusively whether what had appeared to her was true, so that by the truthfulness of what was said about Elizabeth she might not doubt what concerned herself. For although she hoped, she nevertheless feared lest she might somehow be deceived, and this was not from unbelief, but from a desire to know the matter more precisely. Zachariah lived in the hill country; therefore the Virgin hastens there. — Commentary on Luke

Lucas 1:40

[(as quoted by Aquinas, AD 1274)] Learn also, O virgins, the lowliness of Mary. She came a kinswoman to her next of kin, the younger to the elder, nor did she merely come to her, but was the first to give her salutations; as it follows, And she saluted Elisabeth. For the more chaste a virgin is, the more humble she should be, and ready to give way to her elders. Let her then be the mistress of humility, in whom is the profession of chastity. Mary is also a cause of piety, in that the higher went to the lower, that the lower might be assisted, Mary to Elisabeth, Christ to John. — Catena Aurea by Aquinas

Lucas 1:41

And John, having received a certain special gift beyond other people, leaps in his mother's womb, which is why he is also "more than a prophet" (Matt. 11:9), for they prophesied after their birth, but he was deemed worthy of such a gift while still in his mother's womb. Notice: the Virgin "greeted Elizabeth," that is, she began to speak with her. — Commentary on Luke

Lucas 1:42

[(as quoted by Aquinas, AD 1274)] But because there have been other holy women who yet have borne sons stained with sin, she adds, And blessed is the fruit of thy womb. Or another interpretation is, having said, Blessed art thou among women, she then, as if some one enquired the cause, answers, And blessed is the fruit of thy womb: as it is said, Blessed be he that cometh in the name of the Lord. The Lord God, and he hath showed us light; (Ps. 118:26, 27.) for the Holy Scriptures often use and, instead of because. — Catena Aurea by Aquinas

Lucas 1:42

So, the voice of the Virgin was the voice of God incarnating within Her, and therefore He also granted grace to the Forerunner while still in the womb and made him a prophet, for the prophetic words of Elizabeth to Mary were not the words of Elizabeth, but of the infant; and the lips of Elizabeth only served him, just as the lips of Mary served the One dwelling in Her womb — the Son of God. For Elizabeth was then filled with the Spirit when the infant leaped in the womb; if the infant had not leaped, she would not have prophesied. Just as it is said of the prophets that they first entered into a supernatural state and were inspired, and then prophesied, so perhaps John too, as if inspired, first leaped, then prophesied through the lips of his mother. What did he prophesy? "Blessed are You among women." Then, since many holy women bore unworthy children, for example Rebekah bore Esau, he says: "and blessed is the fruit of Your womb." It can also be understood differently: "Blessed are You among women." Then, as if someone were asking: why? — he states the reason: for "blessed is the fruit of Your womb," that is, for "the fruit of Your womb" is God, since God alone is blessed, as David also says: "Blessed is He who comes" (Ps. 117:26). For in Scripture, it is customary to use the conjunction "and" in place of the conjunction "for"; for example: "Give us help from trouble, and vain is the salvation of man" (Ps. 59:13) instead of "for vain is the salvation of man"; and again: "Behold, You were angry, and we sinned" (Isa. 64:5) instead of "for we sinned." He calls the Lord the "fruit of the womb" of the Mother of God, because the conception was without a man. Other infants are the offspring of fathers, but Christ is the fruit of the womb of the Mother of God alone, for She alone bore Him. — Commentary on Luke

Lucas 1:43

Just as later, when Christ came to be baptized, John forbade Him out of reverence, saying, "I am not worthy" (Matt. 3:14, 11), so now he proclaims through his mother: "How is it that the Mother of my Lord should come to me?" calling her who bore Him in her womb "Mother" before she had given birth to the Lord. Other women, before they give birth, are not customarily called mothers, out of fear of an unsuccessful delivery, that is, a miscarriage; but with regard to the Virgin there was no such suspicion whatsoever. — Commentary on Luke

Lucas 1:45

O Mary! Even before You gave birth, You are a Mother, and blessed, because You believed that there would be a fulfillment of what was spoken to You by the Lord. — Commentary on Luke

Lucas 1:45

[(as quoted by Aquinas, AD 1274)] The mother of our Lord had come to see Elisabeth, as also the miraculous conception, from which the Angel had told her should result the belief of a far greater conception, to happen to herself; and to this belief the words of Elisabeth refer, And blessed art thou who hast believed, for there shall be a performance of those things which were told thee from the Lord. — Catena Aurea by Aquinas

Lucas 1:46

The Virgin, being completely convinced of the truth of what was foretold to Her, glorifies God, attributing the miracle not to Herself but to Him; for He, She says, looked upon Me, the lowly one, and not I looked upon Him; He showed Me mercy, and not I sought Him out. Observe: first the soul magnifies the Lord, then the spirit rejoices. Or what is the same: he magnifies God who walks worthily of God. You are called a Christian — do not then diminish the dignity and name of Christ through unworthy deeds, but magnify it through the accomplishment of great and heavenly works, and then your spirit too will rejoice, that is, the spiritual gift received by you through great works will leap and prosper, and will not be diminished and, so to speak, put to death. — Commentary on Luke

Lucas 1:47

Know also that Scripture, seemingly, simply calls spirit and soul one and the same thing, but properly it distinguishes between them. For it calls the psychical man one who lives according to nature and is guided by human reasoning — for example, when hungry he eats, he hates his enemy, and in general in nothing appears to rise above nature; but it calls spiritual the one who overcomes the laws of nature and sets his mind on nothing human. Such is the distinction in Scripture between soul and spirit (1 Cor. 2:14–15; Gal. 6:8). Perhaps physicians distinguish them differently, but we must attend to Scripture, and let the physicians err. — Commentary on Luke

Lucas 1:47

[(as quoted by Aquinas, AD 1274)] But he magnifies God who worthily follows Christ, and now that he is called Christian, lessens not the glory of Christ by acting unworthily, but does great and heavenly things; and then the Spirit (that is, the anointing of the Spirit) shall rejoice, (i. e. make him to prosper,) and shall not be withdrawn, so to say, and put to death. — Catena Aurea by Aquinas

Lucas 1:48

"From now on all generations will call Me blessed," not Elizabeth alone, but also the generations of believers. And for what reason will they call Her blessed? Is it for Her virtue? No! But because God has shown His greatness upon Me. — Commentary on Luke

Lucas 1:48

[(as quoted by Aquinas, AD 1274)] And therefore she says, all generations, not only Elisabeth, but also every nation that believed. — Catena Aurea by Aquinas

Lucas 1:49

[(as quoted by Aquinas, AD 1274)] And therefore she says, all generations, not only Elisabeth, but also every nation that believed. The Virgin shows that not for her own virtue is she to be pronounced blessed, but she assigns the cause, saying, For he that is mighty hath magnified me. — Catena Aurea by Aquinas

Lucas 1:49

She called Him "Mighty" so that everyone would believe Her words, considering that the Lord is mighty to do this. She called "His Name" "holy" to show that the Most Pure One, being conceived in the womb of a woman, is in no way defiled, but remains Holy. — Commentary on Luke

Lucas 1:50

"His mercy" is not upon Me alone, but also upon all who fear Him; for those who do not fear Him, being utterly unworthy, do not receive mercies. Having said that God's mercy is "from generation to generation," She indicated that those who fear God receive mercy both in the present generation, that is, in the present age, and in the future generation, that is, in the endless age; for here too they "receive a hundredfold," and there even more (Matt. 19:29). — Commentary on Luke

Lucas 1:51

The arm of the Father is the Son; thus God the Father in His Son manifested authority and power over nature, for at the incarnation of the Son nature was overcome: a Virgin gave birth, God became man, and man became God. The Lord "scattered the proud" demons, casting them out of human souls and sending some into the abyss and others into the swine. This can also be understood of the Jews, whom He scattered throughout every land and who remain in dispersion to this day. — Commentary on Luke

Lucas 1:51

[(as quoted by Aquinas, AD 1274)] Or by this she means that they who fear shall obtain mercy, both in that generation, (that is, the present world,) and the generation which is to come, (i. e. the life everlasting.) For now they receive a hundred-fold, but hereafter far more. (Matt. 19:29.) For in His arm, that is, His incarnate Son, He hath showed strength, seeing that nature was vanquished, a virgin bringing forth, and God becoming man. This might also be understood of the Jews whom He scattered into all lands as they are now scattered. — Catena Aurea by Aquinas

Lucas 1:52

That is, the demons, who lorded over people and had thrones in the souls of men, resting in them. But the Pharisees too are the strong ones, as plunderers of what belongs to the poor, and as teachers they have thrones, from which they have been cast down. And He exalted the humble — people or gentiles, whom sin had humbled; He exalted them, granting them adoption as sons. — Commentary on Luke

Lucas 1:52

[(as quoted by Aquinas, AD 1274)] This might also be understood of the Jews whom He scattered into all lands as they are now scattered. — Catena Aurea by Aquinas

Lucas 1:53

He likewise "filled the hungry with good things" — the same ones, that is, the Gentiles (for they had no Scriptures, law, or commandments) — with good things from the Scriptures, while the Jews, who were "rich" in the law and commandments, He sent away outside Jerusalem, both the heavenly and the earthly, deprived of every good thing. For the Jews now have nothing, even though they seem to have something. — Commentary on Luke

Lucas 1:54

"He has helped Israel, His servant." This is said either of the Israelites according to the flesh, for many tens of thousands of them also believed; or it is said of the spiritual Israel, for everyone who sees God is called Israel, since this name means "one who sees God"; thus, He helped these who see God, raising them to the heavenly inheritance. — Commentary on Luke

Lucas 1:54-55

[(as quoted by Aquinas, AD 1274)] (vide etiam Tit. Bost.) It might also be applied to Israel after the flesh, seeing that out of that body multitudes believed. But this He did remembering His mercy, for He hath fulfilled what He promised to Abraham, saying, For in thy seed shall all the nations of the earth be blessed. (Gen. 12:3.) This promise then the mother of God called to mind, saying, As he spake to our father Abraham; (Gen. 17:12.) for it was said to Abraham, I will place my covenant between me and thee, and thy seed after thee, for an eternal covenant, that I shall be thy God, and the God of thy seed after thee. — Catena Aurea by Aquinas

Lucas 1:55

The promise of God to Abraham was fulfilled, who said to him: "and in you shall all the families of the earth be blessed" (Gen. 12:3). Abraham was indeed multiplied now, when all the nations through faith became his sons; for as he believed, so they too through faith became his sons. — Commentary on Luke

Lucas 1:56

Mary "remained with Elizabeth about three months," then returned. Since Elizabeth was about to give birth, the Virgin departs because of the multitude of people who would gather for the birth, for it was not fitting for the Virgin to be present under such circumstances. And from the fact that the Virgin returned when the time came for Elizabeth to give birth, it is evident that the Angel came to Mary in the sixth month after the conception of the Forerunner; and Mary remained with Elizabeth about three months; so that is nearly nine months. The Virgin remained with Elizabeth about three months, perhaps because she was struck by the miracle and needed some consolation, which she could find in staying with Elizabeth; but when the birth drew near, she departed. — Commentary on Luke

Lucas 1:56

[(as quoted by Aquinas, AD 1274)] For in the sixth month of the conception of the forerunner, the Angel came to Mary, and she abode with Elisabeth three months, and so the nine months are completed. But when Elisabeth was going to bring forth, the Virgin departed, as it follows, And she returned; or, probably because of the multitude, who were about to assemble at the birth. But it became not a virgin to be present on such an occasion. — Catena Aurea by Aquinas

Lucas 1:57

It should be noted that concerning sinners it is not said "the time was fulfilled for her to give birth," but this is said only where the one being born is righteous. For the births of sinners are usually imperfect and incomplete, and it would have been better for them if they had not been born. — Commentary on Luke

Lucas 1:59

Why was the name given after circumcision? Because one must first receive the seal from God, and only then a human name. In other words: circumcision signifies the rejection of fleshly qualities, for no one is worthy of being called a soldier of God and being inscribed by name in the heavenly book before rejecting and cutting off fleshly qualities. — Commentary on Luke

Lucas 1:60

Elizabeth spoke of the name, that his name is John, as a prophetess. Or perhaps John himself assigned his own name, for he imparted the gift of prophecy to his mother. — Commentary on Luke

Lucas 1:63

[(as quoted by Aquinas, AD 1274)] And because with the mother the dumb father also agreed as to the name of the child, it follows, And they all marvelled. For there was no one of this name among their kinsfolk that any one could say that they had both previously determined upon it. — Catena Aurea by Aquinas

Lucas 1:63

Zechariah, being unable to make known to them by signs, asks for a tablet; and when regarding the name of the child he was found to be in complete agreement with his wife, "all marveled," for this name was not in their kinship, and no one could say that the two of them had agreed upon this beforehand. — Commentary on Luke

Lucas 1:64

John means "the grace of God"; therefore the father also immediately received grace and prophesies first about Christ, and then also about his son. — Commentary on Luke

Lucas 1:65

At the miraculous utterance of Zacharias, fear fell upon all; for just as when silence was imposed upon him the people were amazed, so now too, when he began to speak again, they are amazed, so that by these two miracles all could understand that the one who was born is above many. — Commentary on Luke

Lucas 1:65-66

[(as quoted by Aquinas, AD 1274)] As at the silence of Zacharias the people marvelled, so likewise when he spoke. Hence it is said, And fear came upon all; that from these two circumstances all might believe there was something great in the child that was born. But all these things were ordained, to the end that he who was to bear witness of Christ might also be esteemed trustworthy. Hence it follows, And all they that heard them laid them up in their heart, saying, What manner of child, &c. — Catena Aurea by Aquinas

Lucas 1:66

All this was by special providence, so that the one who would bear witness concerning Christ would be received with full trust, and so that all would be convinced from the very birth of John that he is above many. — Commentary on Luke

Lucas 1:68

Zacharias blesses God, who visited the Israelites. He indeed came to the lost sheep of the house of Israel, but very many of them did not wish to accept the grace, which is why He visited the true Israelites, that is, those who believed. — Commentary on Luke

Lucas 1:69

"He raised up a horn of salvation," that is, a salvific power and kingdom. For "horn" signifies either power, since horned animals have their strength in their horns, or kingdom, since kings were anointed from a horn. Christ is the Power and Kingdom of the Father; thus, for us there arose a "horn of salvation" — Christ. He raised it up "in the house of David," that is, in Bethlehem; for there He was born. Bethlehem is, of course, the city of David, as the prophets said. — Commentary on Luke

Lucas 1:69

[(as quoted by Aquinas, AD 1274)] God seemed to be asleep, disregarding the sins of the multitude, but in these last times coming in the flesh, He hath risen up and trodden down the evil spirits who hated us. Hence it is said, And he hath raised up an horn of salvation to us in the house of his servant David. — Catena Aurea by Aquinas

Lucas 1:70

[(as quoted by Aquinas, AD 1274)] That Christ was born of the house of David, Micah relates, saying, And thou, Bethlehem, art not the least in the city of Juda, for out of thee shall come a governor who shall rule my people Israel. (Micah 5:2.) But all the prophets spoke of the Incarnation, and therefore it is said, As he spake by the mouth of his holy prophets. — Catena Aurea by Aquinas

Lucas 1:70

For all of them spoke of the incarnation, and Micah also mentioned the house of David, that is, Bethlehem, saying: "And you, Bethlehem... are by no means least among the rulers of Judah, for out of you shall come a Ruler" (Mic. 5:2, cited according to Matt. 2:6). — Commentary on Luke

Lucas 1:71

For He seemed to be at rest when He paid no attention to many sins and was long-suffering toward idol-madness; but when He became incarnate in the last times, He arose and crushed all the demons who hate us, and no longer continues to rest and be long-suffering. — Commentary on Luke

Lucas 1:72

"He has shown mercy" not only to the living, but also "to our fathers," for the grace of Christ extended to them as well, even though they had already died. Namely: to us the living He granted the hope of resurrection, and we shall rise; but not we alone shall be deemed worthy of this benefaction, but also those who died before us. For all of nature received this blessing. And in another sense: "He showed mercy to the fathers" in that He fulfilled their expectations, for what they had hoped for, they saw fulfilled in Christ. And seeing their children in blessedness from such great blessings, the fathers rejoice and, sharing in the joy, receive mercy as though it were done for themselves. — Commentary on Luke

Lucas 1:72-74

[(as quoted by Aquinas, AD 1274)] The grace of Christ extends even to those who are dead, because through Him we shall rise again, not only we, but they also who have been dead before us. He performed His mercy also to our forefathers in fulfilling all their hopes and desires. Hence it follows, And to remember his holy covenant, that covenant, namely, wherein he said, Blessing, I will bless thee, and multiplying, I will multiply thee. (Gen. 22:17.) For Abraham was multiplied in all nations, who became his children by adoption, through following the example of his faith. But the fathers also, seeing their children enjoy these blessings, rejoice together with them, just as if they received the mercy in themselves. Hence it follows, The oath which he sware to our father Abraham, that he would grant unto us. — Catena Aurea by Aquinas

Lucas 1:73

Of what covenant did he speak, and of what oath given to Abraham? Without doubt, of this one: "In blessing I will bless you, and in multiplying I will multiply your seed" (Gen. 22:17). Abraham was indeed multiplied now, when all the nations through faith became his sons; for as he believed, so they too through faith became his sons. — Commentary on Luke

Lucas 1:74

Often others are delivered, but with fear and many labors and struggle; but Christ was crucified for us without any labor on our part and delivered us at last without fear, that is, without danger. — Commentary on Luke

Lucas 1:75

For what purpose did He deliver us? Was it not so that we might live in pleasures? No, but so that we might serve Him, and not for a day or two, but every day, and serve not merely with bodily worship and service, but "in holiness and righteousness." Holiness is righteousness in relation to God, and righteousness is justice in relation to people. For example, one who keeps himself away from sacred things and does not touch divine things impiously, but preserves perfect reverence for what is venerable, is holy; equally holy is one who honors his parents, for they too are household gods. And one who is neither covetous, nor a plunderer, nor a thief, nor an adulterer, nor a fornicator, is righteous. Thus one must serve God "in holiness," that is, with reverence toward divine things, and "in righteousness," that is, with a praiseworthy manner of life in human relations, serving before Him, and not before people, like men-pleasers and hypocrites. — Commentary on Luke

Lucas 1:76

It seems strange that Zacharias speaks such words to a child, for it is not fitting to converse with an infant who understands nothing yet. To this one may say that this child had an extraordinary birth — for at the arrival of Mary it leaped and prophesied in the womb — so there is nothing improbable in its understanding the words of its father even after birth. "You will go before the face of the Lord," he says, leaving me soon. For Zacharias knew that before long he would be parted from John, since John was to withdraw into the wilderness. Why then "go before"? In order to "prepare His ways." And the ways are souls, to whom the Lord comes. Thus the Forerunner prepared souls so that the Lord might walk in them. How did he prepare them? Through imparting to people the knowledge of salvation. — Commentary on Luke

Lucas 1:77

[(as quoted by Aquinas, AD 1274)] For the manner in which the forerunner prepared the way of the Lord he explains, adding, To give knowledge of salvation. The Lord Jesus is salvation, but the knowledge of salvation, i. e. of Christ, was given in John, who bore witness of Christ. For in no other way was He known to be God, but as having forgiven the sins of His people. For it is of God alone to forgive sins. — Catena Aurea by Aquinas

Lucas 1:77

Salvation is the Lord Jesus. Thus, through John, knowledge of salvation was imparted to people, that is, knowledge of Christ, for John bore witness concerning Jesus. This knowledge consisted in the remission of sins, for the Lord would not otherwise have been acknowledged as God if He did not remit the sins of the people. For to remit sins is proper to God. — Commentary on Luke

Lucas 1:78

And He forgave us our sins out of the tender mercy of His compassion, and not for our works; for we had done nothing good, yet He, who is called the Dawn, looked upon us from on high. For He is the Sun of righteousness and shone upon us who were in darkness, that is, in sin. Two evils held sway over human nature: ignorance of God, in which the pagans found themselves, and sin, which the Jews possessed, even though they knew God. — Commentary on Luke

Lucas 1:78

[(as quoted by Aquinas, AD 1274)] Because God hath forgiven our sins not for our works' sake, but through His mercy, it is therefore fitly added, Through the tender mercy of our God. — Catena Aurea by Aquinas

Lucas 1:79

[(as quoted by Aquinas, AD 1274)] But not only does the Lord at His rising give light to those who sit in darkness, but he says something further as it follows, to direct our feet in the way of peace. The way of peace is the way of righteousness, to which He has directed our feet, i. e. the affections of our souls. — Catena Aurea by Aquinas

Lucas 1:79

So, He appeared to human nature in order to enlighten both those "sitting in darkness," that is, in ignorance and godlessness, and those sitting in the "shadow of death," that is, in sin. And sin is the shadow of death in this sense, I think: just as a shadow follows a body, so where there is death, there is also sin. For example, from the fact that Adam died, it is clear that there was also sin. Likewise, you will find the death of Christ not without sin, for Christ died, but for our sins. Therefore sin, always accompanied by death, is rightly called the shadow of death. But is it enough merely to shine upon those in darkness? No; it is also necessary to direct our feet onto the path of peace, that is, of righteousness. For just as sin is enmity with God, so righteousness is peace. Thus, the path of peace is the righteous way of life, toward which Christ, having dawned from on high, directed the steps of our souls. — Commentary on Luke

Lucas 1:80

The child "grew" in body and "became strong in spirit," for with the body the spiritual gift also grew; and the more the child grew, the more the powers of the spirit were manifested, since the instrument (the body) was capable of containing them. Why was John in the deserts? So that he might live apart from the wickedness of many and, not being ashamed before anyone falsely, rebuke with boldness — for if he had been in the world, then perhaps from cohabitation and association with people he would have lost his purity — and at the same time so that, when he would preach about Christ, he might enjoy full trust, as a desert-dweller who surpassed others in his way of life. He remained hidden in the deserts until God was pleased to reveal him to the people of Israel. — Commentary on Luke

Lucas 1:80

[(as quoted by Aquinas, AD 1274)] i. e. in bodily stature, and waxed strong in spirit, for together with his body at the same time his spiritual gift increased, and the workings of the Spirit were more and more manifested in him. Or, he was in the deserts that he might be brought up beyond the reach of the malice of the multitude, and not be afraid of man. For if he had been in the world, perchance he had been corrupted by the friendship and conversation of the world. And secondly, that he who was to preach Christ might also be esteemed trust-worthy. But he was hid in the desert until it pleased God to show him forth to the people of Israel, as it follows, till the day of his showing forth to Israel. — Catena Aurea by Aquinas