Luke 1:1-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Photius, comment. in Luc.) The whole Preface of this Evangelist contains two things; first, the condition of those who wrote Gospels before him, (Matthew and Mark for example;) secondly, the reason why he also himself proposed to write one. Having said, "attempted," a word which may be applied both to those who presumptuously engage upon a subject, and those who reverently handle it, he determines the doubtful expression by two additions; first, by the words, Of things which have been fully accomplished among us; and secondly, As they handed them down to us, who were eyewitnesses from the beginning. The word handed down seems to show, that the eye-witnesses themselves had a commission to transmit the truth. For as they handed it down, so it became others also receiving it in due order, in their turn to publish it. But from the not depositing in writing what had been delivered, several difficulties through lapse of time sprang up. Rightly then did those who had received the tradition from the first eye-witnesses of the Word, establish it in writing for the whole world; thereby repelling falsehood, destroying forgetfulness, and making up from tradition itself a perfect whole.
Luke 1:16-17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Metaphrastes sup.) But what John's work is to be, and what he will do through the Holy Spirit, is shown as follows; And many of the children of Israel shall he turn, &c. Or else; The Jews were the parents of John and the Apostles; but, nevertheless, from pride and infidelity raged violently against the Gospel. Therefore, like dutiful children, John first, and the Apostles after him, declared to them the truth, winning them over to their own righteousness and wisdom. So also will Elias convert the remnant of Hebrews to the truth of the Apostles.
Luke 1:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Antipater Bostrensis.) Now while these things were going on within, the delay excited surprise among the multitudes who were waiting without, as it follows: And the people waited for Zacharias, and marvelled that he tarried. And while various suspicions were going about, each man repeating them as it pleased him, Zacharias coming forth told by his silence what he secretly endured. Hence it follows, And when he came out, he could not speak.
Luke 1:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Geometer) But that she was judged worthy of the nuptials is attested by his saying, Full of grace. For it is signified as a kind of token or marriage gift of the bridegroom, that she was fruitful in graces. For of the things which he mentions, the one appertains to the bride, the other to the bridegroom. (Geometer) But this is the sum of the whole message. The Word of God, as the Bridegroom, effecting an incomprehensible union, Himself, as it were, the same both planting, and being planted, hath moulded the whole nature of man into Himself. But comes last the most perfect and comprehensive salutation; Blessed art thou among women. i. e. Alone, far before all other women; that women also should be blessed in thee, as men are in thy Son; but rather both in both. For as by one man and one woman came at once both sin and sorrow, so now also by one woman and one man hath both blessing and joy been restored, and poured forth upon all.
Luke 1:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(sup.) But as she might be accustomed to these visions, the Evangelist ascribes her agitation not to the vision, but to the things told her, saying, she was troubled at his words. Now observe both the modesty and wisdom of the Virgin; the soul, and at the same time the voice. When she heard the joyful words, she pondered them in her mind, and neither openly resisted through unbelief, nor forthwith lightly complied; avoiding equally the inconstancy of Eve, and the insensibility of Zacharias. Hence it is said, And she cast in her mind what manner of salutation this was, it is not said conception, for as yet she knew not the vastness of the mystery. But the salutation, was there aught of passion in it as from a man to a virgin? or was it not of God, seeing that he makes mention of God, saying, The Lord is with thee.
Luke 1:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Photius.) As if he said, I came not to deceive you, nay rather to bring down deliverance from deception; I came not to rob you of your inviolable virginity, but to open a dwelling-place for the Author and Guardian of thy purity; I am not a servant of the Devil, but the ambassador of Him that destroyeth the Devil. I am come to form a marriage treaty, not to devise plots. So far then was he from allowing her to be harassed by distracting thoughts, lest he should be counted a servant unfaithful to his trust. (ubi sup.) For the Virgin found favour with God, in that decking her own soul in the bright robes of chastity, she prepared a dwelling-place pleasing to God. Not only did she retain her virginity inviolate, but her conscience also she kept from stain. As many had found favour before Mary, he goes on to state what was peculiar to her. Behold, thou shall conceive in thy womb.
Luke 1:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Geometer.) By the word behold, he denotes rapidity and actual presence, implying that with the utterance of the word the conception is accomplished. (Sev. Antiochenus.) Thou shalt conceive in thy womb, that he might show that our Lord from the very Virgin's womb, and of our substance, took our flesh upon Him. For the Divine Word came to purify man's nature and birth, and the first elements of our generation. And so without sin and human seed, passing through every stage as we do, He is conceived in the flesh, and carried in the womb for the space of nine months. (Geometer.) But since it happens also that to the spiritual mind is given in an especial manner to conceive the Divine Spirit, and bring forth the Spirit of salvation, as says the Prophet; therefore he added, And thou shalt bring forth a Son. (Is. 26:18.)
Luke 1:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Geom. sup.) And he says, Thou shalt call, not His father shall call, for He is without a father as regards His lower birth, as He is without a mother in respect of the higher. (sup.) But as this name was common to Him with the successor of Moses, the angel therefore implying that He should not be after Joshua's likeness, adds, He shall be great. (Josh. 1.) (Photius.) The assumption of our flesh does not diminish ought from the loftiness of the Deity, but rather exalts the lowness of man's nature. Hence it follows, And he shall be called the Son of the Highest. Not, Thou shalt give Him the name, but He Himself shall be called. By whom, but His Father of like substance with Himself? For no one hath known the Son but the Father. (Matt. 11:27.) But He in Whom exists the infallible knowledge of His Son, is the true interpreter as to the name which should be given Him, when He says, This is my beloved Son; (Matt. 17:5.) for such indeed from everlasting He is, though His name was not revealed till now; therefore he says, He shall be called, not shall be made or begotten. For before the worlds He was of like substance with the Father. Him therefore thou shalt conceive; His mother thou shalt become; Him shall thy virgin shrine enclose, Whom the heavens were not able to contain.
Luke 1:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Severus Antiochenus.) And to make the Virgin mindful of the prophets, he adds, And the Lord God shall give unto him the seat of David, that she might know clearly, that He Who is to be born of her is that very Christ, Whom the prophets promised should be born of the seed of David. (Geometer.) But to reign for ever is of none save God alone; and hence though because of the incarnation Christ is said to receive the seat of David, yet as being Himself God He is acknowledged to be the eternal King. It follows, And, his kingdom shall have no end, not in that He is God, but in that He is man also. Now indeed He has the kingdom of many nations, but finally he shall reign over all, when all things shall be put under Him. (1 Cor. 15:25.)
Luke 1:34-35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Geometer.) But mark, how the Angel solves the Virgin's doubts, and shows to her the unstained marriage and the unspeakable birth. And the Angel answered, and said unto her, The Holy Spirit shall come upon thee. (Victor Presbyter.) But observe, how the Angel has declared the whole Trinity to the Virgin, making mention of the Holy Spirit, the Power, and the Most High, for the Trinity is indivisible.c
Luke 1:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Geometer.) Some men will highly extol one thing, some another, in these words of the virgin. One man, for example, her constancy, another her willingness of obedience; one man her not being tempted by the great and glorious promises of the great archangel; another, her self-command in not giving an instant assent, equally avoiding both the heedlessness of Eve and the disobedience of Zacharias. But to me the depth of her humility is an object no less worthy of admiration
Luke 1:39-40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Geometer.) But to Elisabeth alone she has recourse, as she was wont to do from their relationship, and other close bonds of union.
Luke 1:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Geometer.) For the Prophet sees and hears more acutely than his mother, and salutes the chief of Prophets; but as he could not do this in words, he leaps in the womb, which was the greatest token of his joy. Who ever heard of leaping at a time previous to birth? Grace introduced things to which nature was a stranger. Shut up in the womb, the soldier acknowledged his Lord and King soon to be born, the womb's covering being no obstacle to the mystical sight.
Luke 1:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Geometer.) This fruit alone then is blessed, because it is produced without man, and without sin.
Luke 1:42-43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Severus.) From this place we derive the refutation of Eutyches, in that Christ is stated to be the fruit of the womb. For all fruit is of the same nature with the tree that bears it. It remains then that the virgin was also of the same nature with the second Adam, who takes away the sins of the world. But let those also who invent curious fictions concerning the flesh of Christ, blush when they hear of the real child-bearing of the mother of God. For the fruit itself proceeds from the very substance of the tree. Where too are those who say that Christ passed through the virgin as water through an aqueduct? Let these consider the words of Elisabeth who was filled with the Spirit, that Christ was the fruit of the womb. It follows, And whence is this to me, that the mother of my Lord should come to me?
Luke 1:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Athanasius.) As if she said, Marvellous things hath the Lord declared that He will accomplish in my body, but neither shall my soul be unfruitful before God. It becomes me to offer Him the fruit also of my will, for inasmuch as I am obedient to a mighty miracle, am I bound to glorify Him who performs His mighty works in me.
Luke 1:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Isidore.) She gives the reason why it becomes her to magnify God and to rejoice in Him, saying, For he hath regarded the lowliness of his handmaiden; as if she said, "He Himself foresaw, therefore I did not look for Him." I was content with things lowly, but now am I chosen unto counsels unspeakable, and raised up from the earth unto the stars. (Metaphrastes.) She does not call herself blessed from vain glory, for what room is there for pride in her who named herself the handmaid of the Lord? But, touched by the Holy Spirit, she foretold those things which were to come.
Luke 1:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Victor Pres.) According to the mercy which He hath upon generations of generations, I conceive, and He Himself is united to a living body, out of mercy alone undertaking our salvation. Nor is His mercy shown indiscriminately, but upon those who are constrained by the fear of Him in every nation; as it is said, upon those who fear him, that is, upon those who being brought by repentance are turned to faith and renewal for the obstinate unbelievers have by their sin shut against themselves the gate of mercy.
Luke 1:51 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Photius.) Or she says, Hath showed, for will show strength, not as long ago by the hand of Moses against the Egyptians, nor as by the Angel, (when he slew many thousand of the rebel Assyrians,) nor by any other instrument save His own power, He openly triumphed, overcoming spiritual (intelligibiles) enemies. Hence it follows, he hath scattered, &c. that is to say, every heart that was puffed up and not obedient to His coming He hath laid bare, and exposed the wickedness of their proud thoughts.
Luke 1:52 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Macarius ex Serm. 1.) For our understanding is acknowledged to be the judgment-seat of God, but after the transgression, the powers of evil took their seat in the heart of the first man as on their own throne. For this reason then the Lord came and cast out the evil spirits from the seat of our will, and raised up those who were vanquished by devils, purging their consciences, and making their hearts his own dwelling place.
Luke 1:53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Macarius ex Serm. 1.) For our understanding is acknowledged to be the judgment-seat of God, but after the transgression, the powers of evil took their seat in the heart of the first man as on their own throne. For this reason then the Lord came and cast out the evil spirits from the seat of our will, and raised up those who were vanquished by devils, purging their consciences, and making their hearts his own dwelling place.
Luke 1:56 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Metaphrastes.) For it is the custom for virgins to go away when the pregnant woman brings forth. But when she reached her own home, she went to no other place, but abode there until she knew the time of her delivery was at hand. And Joseph doubting, is instructed by an Angel.
Luke 1:57-58 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Metaphrastes.) For it is the custom for virgins to go away when the pregnant woman brings forth. But when she reached her own home, she went to no other place, but abode there until she knew the time of her delivery was at hand. And Joseph doubting, is instructed by an Angel.
Luke 1:65-66 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Metaphrastes.) For God worked miracles in John which he did not himself, but the right hand of God in him.
Luke 1:70 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Victor Presbyter.) Whereby he means that God spoke through them, and that their speech was not of man.
Luke 1:78 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Severus.) Abiding on high yet present upon the earth, suffering neither division nor limitation, which thing neither can our understanding embrace, nor any power of words express.
Luke 1:79 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Severus.) Abiding on high yet present upon the earth, suffering neither division nor limitation, which thing neither can our understanding embrace, nor any power of words express.
Luke 2:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Metaphrastes et Alexander ander Monachus.) Christ is born also at a time when the princes of Judah had failed, and the kingdom was transferred to Roman governors, to whom the Jews paid tribute; and then was fulfilled the prophecy, saying, There shall not fail a leader from Judah, nor a prince from between his feet, until he shall come who is to be sent. (Gen. 49:10.) And now when Cæsar Augustus was in the 42d year of his reign, there went forth an edict from him that all the world should be taxed for the payment of tribute, the management of which he committed to a certain Cyrinus, whom he made governor of Judæa and Syria; and so it follows, This taxing was first made, &c.
Luke 2:4-5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Irenæus cont. Hær. 1. 3. c. 11.) Now he added, a city of David, that he might declare that the promise made by God to David, namely, that from the fruit of his loins there should go before him a king for ever, (2 Sam. 7:12.) was already fulfilled. Whence it follows, Because he was of the house and lineage of David. (Ps. 132:11.) But since Joseph was of the family of David, it pleased the Evangelist to make known also that the Virgin herself was of the same family, because the Divine law enjoined marriages between those of the same line; and therefore it follows, With Mary his espoused wife.
Luke 2:6-7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Metaphrastes) Oh the wonderful straitening and banishment which He underwent, Who holds the whole world in His hands! From the very beginning He seeks for poverty, and ennobles it in His own person.
Luke 2:9-11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Geometer.) They were alarmed at the miracle, as it follows, And they were afraid, &c. But the Angel dispels their rising fears. He not only soothes their terrors, but pours gladness into their hearts; for it follows, For, behold, I bring you good tidings of great joy, &c. not to the Jewish people only, but to all. The cause of their joy is declared; the new and wonderful birth is made manifest by the very names. It follows, For unto you is born this day in the city of David a Saviour, which is Christ the Lord. The first of these, i. e. the Saviour, has reference to the action, the third, i. e. the Lord, to the dignity of the person.
Luke 2:11-12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Geometer) He marks the time of our Lord's nativity, when he says, To-day, and the place when he adds, In the city of David; and the signs thereof when it follows, And there shall be a sign, &c. Now the Angels bring tidings to the shepherds of the Chief Shepherd, as of a lamb discovered and brought up in a cave.
Luke 2:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Geometer.) The shepherds were filled with astonishment at the things that they saw and heard, and so they left their sheep-folds, and set out by night to Bethlehem, seeking for the light of the Saviour; and therefore it is said, They spoke one to another, &c.
Luke 2:17-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Photius) Beholding with hidden faith indeed the happy events which had been told them, and not content with marvelling at the reality of those things which at the very first they saw and embraced when the Angel told them, they began to relate them not only to Mary and Joseph, but to the others also, (and what is more they impressed them on their minds,) as it follows, And all who heard it marvelled. For how could it be otherwise, at the sight of one of the heavenly host upon earth, and earth in peace reconciled to heaven; and that ineffable Child binding together in one, by His divinity, heavenly things, by His humanity, earthly things, and by this conjunction of Himself effecting a wonderful union!
Luke 2:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Metaphrastes) Whatever the Angel had said unto her, whatever she had heard from Zacharias, and Elisabeth, and the shepherds, she collected them all in her mind, and comparing them together, perceived in all one harmony. Truly, He was God who was born from her.
Luke 2:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Photius.) Simeon blessed God also, because the promises made to him had received their true fulfilment. For He was reckoned worthy to see with his eyes, and to carry in his arms the consolation of Israel. And therefore he says, According to thy word, i. e. since I have obtained the completion of thy promises. And now that I have seen with my eyes what was my desire to see, now lettest thou thy servant depart, neither dismayed at the taste of death, nor harassed with doubting thoughts: as he adds, in peace.
Luke 2:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But it had been twice promised to him that he should not sec death before he should sec the Lord's Christ, and therefore he adds, to show that this promise was fulfilled, For mine eyes have seen thy salvation.
Luke 2:31-32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Photius.) Mark the wisdom of the good and venerable old man, who before that he was thought worthy of the blessed vision, was waiting for the consolation of Israel, but when he obtained that which he was looking for, exclaims that he saw the salvation of all people. So enlightened was he by the unspeakable radiance of the Child, that he perceived at a glance things that were to happen a long time after.
Luke 2:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Photius.) The knowledge of supernatural things, as often as it is brought to the recollection, renews the miracle in the mind, and hence it is said, His father and mother marvelled at those things which were said of him.
Luke 2:34-35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Having given praise to God, Simeon now turns to bless them that brought the Child, as it follows, And Simeon blessed them. He gave to each a blessing, but his presage of hidden things he imparts only to the mother, in order that in the common blessing He might not deprive Joseph of the likeness of a father, but in what he says to the mother apart from Joseph he might proclaim her to be the true mother.
Luke 2:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Metaphrastes.) Or again, Luke is here describing the time before the descent to Egypt, for before her purification Joseph had not taken Mary there. But before they went down into Egypt, they were not told by God to go to Nazareth, but as living more freely in their own country, thither of their own accord they went; for since the going up to Bethlehem was for no other reason but the taxing, when that was accomplished they go down to Nazareth.
Luke 2:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Geometer) His indication of wisdom did not exceed the measure of His age, but at the time that with us the powers of discernment are generally perfected, the wisdom of Christ shows itself.
Luke 2:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Metaphrastes vel Geometer.) The feast having been celebrated, while the rest returned, Jesus secretly tarried behind. As it follows, And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and his parents knew not of it. It is said, When the days were accomplished, because the feast lasted seven days. But the reason of His tarrying behind in secret was, that His parents might not be a hindrance to His carrying on the discussion with the lawyers; or perhaps to avoid appearing to despise his parents by not obeying their commands. He remains therefore secretly, that he might neither be kept away nor be disobedient.
Luke 2:46-47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Metaphrastes vel Geometer.) He asks questions with reason, He listens with wisdom, and answers with more wisdom, so as to cause astonishment. As it follows, And they who saw it were astonished.
Luke 2:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But the ever-wonderful mother of God, moved by a mother's feelings, as it were with weeping makes her mournful enquiry, in every thing like a mother, with confidence, humility, and affection. As it follows, And his mother said unto him, Son, what hast thou done?
Luke 2:49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Metaphrastes et Geometer.) But the Lord Himself sets every thing at rest, and correcting as it were her saying concerning him who was His reputed father, manifests His true Father, teaching us not to walk on the ground, but to raise ourselves on high, as it follows, And he says unto them, What is it that you ask of me?
Luke 2:51-52 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) All that time of the life of Christ which He passed between His manifestation in the temple and His baptism, being devoid of any great public miracles or teaching, the Evangelist sums up in one word, saying, And he went down with them. (ubi sup.) Sometimes by His word He first institutes laws, and He afterwards confirms them by His work, as when He says, The good shepherd layeth down his life for his sheep. (John 10:11) For shortly after seeking our salvation He poured out His own life. But sometimes He first sets forth in Himself an example, and afterwards, as far as words can go, draws therefrom rules of life, as He does here, showing forth by His work these three things above the rest, the love of God, honour to parents, but the preferring God also to our parents. For when He was blamed by His parents, He counts all other things of less moment than those which belong to God; again, He gives His obedience also to His parents. (Amphilochius.) He increased then in age, His body growing to the stature of man; but in wisdom through those who were taught divine truths by Him; in grace, that is, whereby we are advanced with joy, trusting at last to obtain the promises; and this indeed before God, because having put on the flesh, He performed His Father's work, but before men by their conversion from the worship of idols to the knowledge of the Most High Trinity.
Luke 3:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Metaphrastes) For the emperor Augustus being dead, from whom the Roman sovereigns obtained the name of "Augustus," Tiberius being his successor in the monarchy, was now in the 15th year of his receiving the reins of government.
Luke 3:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Metaphrastes.) And hence John gloried not in the estimation in which all held him, nor in any way seemed to desire the deference of others, but embraced the lowest humility. Hence it follows, John answered.
Luke 3:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) By these words then, He shall baptize with the Holy Spirit, He signifies the abundance of His grace, the plenteousness of His mercy; but lest any should suppose that while to bestow abundantly is both in the power and will of the Creator, He will have no occasion to punish the disobedient, he adds, whose fan is in his hand, showing that He is not only the rewarder of the righteous, but the avenger of them that speak lies. But the fan expresses the promptitude of His judgment. For not with the process of passing sentence on trial, but in an instant and without any interval he separates those that are to be condemned from the company of those that are to be saved.
Luke 3:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Severus.) For this reason also He came at thirty years to be baptized, to show that spiritual regeneration makes men perfect as far as regards their spiritual life.
Luke 4:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Severus.) But if we order our lives according to our own will, how was He led about unwillingly? Those words then, He was led by the Spirit, have some meaning of this kind: He led of His own accord that kind of life, that He might present an opportunity to the tempter.
Luke 4:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Victor Antiochenus.) He went also into the desert, as Mark says, and prayed; not that he needed prayer, but as an example to us of good works.
Luke 4:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Victor Antiochenus.) But the Lord rejoiced in being held back, yet bid them let Him go, that others also might partake of His teaching, as the time of His presence would not last long; as it follows, And he said unto them, I must preach the kingdom of God to other cities also, &c. Mark says, Unto this I came, showing the loftiness of His divine nature, and His voluntary emptying Himself of it. But Luke says, Unto this am I sent, showing His incarnation, and calling also the decree of the Father, a sending Him forth; and one simply says, To preach, the other added, the kingdom of God, which is Christ Himself.
Luke 7:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Simeon) Now these things were spoken by our Lord after the departure of John's disciples, for He would not utter the praises of the Baptist while they were present, lest His words should be counted as those of a flatterer.
Luke 7:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) We have also an infallible testimony to John's way of life in his manner of clothing, and his imprisonment, into which he never would have been cast had he known how to court princes; as it follows, But what went ye out for to see? A man clothed with soft raiment? Behold they who are gorgeously apparelled, and live delicately, are in kings' houses. By being clothed with soft raiment, he signifies men who live luxuriously.
Luke 7:27-28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But by the words which follow, Before thy face, he signifies nearness of time, for John appeared to men close to the coming of Christ. Wherefore must he indeed be considered more than a prophet, for those also who in battle fight close to the sides of kings, are their most distinguished and greatest friends.
Luke 7:37-38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Severus Antiochenus.) For since the four Evangelists relate that Christ was anointed with ointment by a woman, I think that there were three women, differing according to the quality of each, their mode of action, and the difference of times. John, for example, relates that Mary, the sister of Lazarus, six days before the Passover, anointed the feet of Jesus in her own house; but Matthew, after that the Lord had said, You know that after two days will be the Passover, adds, that in Bethany, at the house of Simon the leper, a woman poured ointment upon the head of our Lord, but did not anoint His feet as Mary. Mark also says the same as Matthew; but Luke gives the account not near the time of the Passover, but in the middle of the Gospel. Chrysostom explains it that there were two different women, one indeed who is described in John, another who is mentioned by the three.
Luke 8:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Asterius.) But the cause of his coming is told by adding, For he had only one daughter, the prop of his house, the succession of his race, about twelve years old, in the very flower of her age; and she lay dying, about to be carried to the grave instead of her nuptial bed.
Luke 8:43-44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Now a certain woman afflicted with a severe disease, whose infirmity had consumed her body, but physicians all her substance, finds her only hope in such great humbleness that she falls down before our Lord; of whom it follows, And a woman having an issue of blood twelve years, &c.
Luke 8:45-46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Victor. Ant.) Now His disciples who knew not what was asked, but supposed He spoke merely of one touching Him, answer our Lord's question, as follows, When all denied, Peter and they that were with him said, Master, the multitude press thee and throng thee, and sayest thou, Who touched me? Our Lord therefore distinguishes the touching by His answer, as it follows, And Jesus said, Somebody has touched me: as He said also, He that hath ears to hear, let him hear, although all had bodily hearing of this kind; but it is not truly hearing if a man hear carelessly, nor truly touching if he touch unfaithfully. He now therefore publishes what was done, as it is added, For I perceive that virtue is gone out of me. He answers rather materially, in consideration of the minds of His hearers. He is here, however, manifested to us to be the true God, both by His miraculous deed, and by His word. For it is beyond us, and perhaps beyond angels also, to be able to communicate virtue as from our own nature. This belongs to the Supreme Nature alone. For nothing created possesses the power of healing, or even of doing any other like miracles, except it be divinely given. But it was not from desire of glory that He suffered not to remain concealed the exhibition of His divine power, Who had so often charged silence about His miracles, but because He looked to their advantage who are called through faith to grace.
Luke 8:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Asterius.) But the Lord heard the woman's silent thoughts, and silently released her silent, permitting willingly the seizing of her cure. But afterwards He makes known the miracle, as it follows: And Jesus said, Who touched me?
Luke 8:56 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Severus.) He next charges the parents, astonished at the miracle, and almost crying out, not to publish abroad what was done. As it follows, And her parents were astonished; but he charged them that they should tell no man what was done; showing that He is the Giver of good things, but not covetous of glory, and that He gives the whole, receiving nothing. But he who seeks after the glory of his works has indeed shown forth something, but receives something.
Luke 9:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Isaac. Monac.) He rightly joins these two, Let him deny himself, and let him take up his cross, for as he who is prepared to ascend the cross conceives in his mind the intention of death, and so goes on thinking to have no more part in this life, so he who is willing to follow our Lord, ought first to deny himself, and so take up his cross, that his will may be ready to endure every calamity.
Luke 9:62 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Nilus Monac.) For the frequent looking upon the things which we have forsaken, through the force of habit draws us back to our past way of life. For practice has great power to retain to itself. Is not habit generated of use, and nature of habit? But to get rid of or change nature is difficult; for although when compelled it for a while turns aside, it very rapidly returns to itself.
Luke 10:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Severus) He has well used the general term. For He says not, "a certain one went down," but, a certain man, for his discourse was of the whole human race.
Luke 10:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Severus.) Now Christ here fully calls Himself a Samaritan. For in addressing the lawyer who was glorying in the Law, He wished to express that neither Priest nor Levite, nor all they who were conversant with the Law, fulfilled the requirements of the Law, but He came to accomplish the ordinances of the Law. Or He came by the way. For He was a true traveller, not a wanderer; and came down to the earth for our sakes.
Luke 11:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Severus Antioch.) Or by the word knock perhaps he means seeking effectually, for one knocks with the hand, but the hand is the sign of a good work. Or these three may be distinguished in another way. For it is the beginning of virtue to ask to know the way of truth. But the second step is to seek how we must go by that way. The third step is when a man has reached the virtue to knock at the door, that he may enter upon the wide field of knowledge. All these things a man acquires by prayer. Or to ask indeed is to pray, but to seek is by good works to do things becoming our prayers. And to knock is to continue in prayer without ceasing.
Luke 11:51 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Geometer.) But others give another reason for the destruction of Zacharias. For at the murder of the children the blessed John was to be slain with the rest of the same age, but Elisabeth, snatching up her son from the midst of the slaughter, sought the desert. And so when Herod's soldiers could not find Elisabeth and the child, they turn their wrath against Zacharias, killing him as he was ministering in the temple.
Luke 11:52 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It follows, Woe to you, lawyers, for ye have taken away the key of knowledge.
Luke 12:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Severus.) Or, to the first watch belong those who live more carefully, as having gained the first step, but to the second, those who keep the measure of a moderate conversation, but to the third, those who are below these. And the same must be supposed of the fourth, and if it should so happen also of the fifth. For there are different measures of life, and a good rewarder metes out to every man according to his deserts.
Luke 13:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Severus.) But the repetition of the name also shows the rebuke to be severe. For she who knew God, how does she persecute God's ministers?
Luke 18:9-11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Asterius.) To be diligent in prayer was the lesson taught by our Lord in the parable of the widow and the judge, He now instructs us how we should direct our prayers to Him, in order that our prayers may not be fruitless. The Pharisee was condemned because he prayed heedlessly. As it follows, The Pharisee stood and prayed with himself.
Luke 19:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Evagrius.) Because he receives the reward of his own good works, he is said to be set over ten cities. And some conceiving unworthily of these promises imagine that they themselves are preferred to magistracies and chief places in the earthly Jerusalem, which is built with precious stones, because they have had their conversation honest in Christ; so little do they purge their soul of all hankering after power and authority among men.
Luke 22:19-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Eutychius Patriarch.) He that communicates receives the whole Body and Blood of our Lord, even though he receive but a part of the Mysteries. For as one seal imparts the whole of its device to different substances, and yet remains entire after distribution, and as one word penetrates to the hearing of many, so there is no doubt that the Body and Blood of our Lord is received whole in all. But the breaking of the sacred bread signifies the Passion.
Luke 22:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Apollinarius in loc.) Or the strife seems to have arisen from this, that when our Lord was departing from the world, it was thought that some one must become their head, as taking our Lord's place.
Luke 23:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But for those who after the crucifixion remain in unbelief, no one can suppose that they are excused by ignorance, because of the notable miracles that with a loud voice proclaimed Him to be the Son of God.
Luke 23:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Now the Devil, seeing that there was no protection for him, was at a loss, and as having no other resource, tried at last to offer Him vinegar to drink. But he knew not that he was doing this against himself; for the bitterness of wrath caused by the transgression of the law, in which he kept all men bound, he now surrendered to the Saviour, who took it and consumed it, in order that in the place of vinegar, He might give us wine to drink, which wisdom had mingled. (Prov. 9:5.)
Luke 23:44-45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This miracle then took place that it might be made known, that He who had undergone death was the Ruler of the whole creation.
Luke 23:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Photius.) Joseph had been at one time a secret disciple of Christ, but at length bursting through the bonds of fear, and become very zealous, he took down the body of our Lord, basely hanging on the cross; thus gaining a precious jewel by the meekness of His words. Hence it follows, And, behold, there was a man named Joseph, a counsellor.
Luke 24:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Anonm. in Cat. Gr.) They were in truth discoursing among themselves, no longer expecting to see Christ alive, but sorrowing as concerning their Saviour slain. Hence it follows, And one of them whose name was Cleophas, answering him said, Art thou only a stranger?
Luke 24:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ut sup.) They next assign the cause of their sadness, the betrayal and passion of Christ; and add in the voice of despair, But we hoped it had been he who should have redeemed Israel. We hoped, (he says,) not we hope; as if the death of the Lord were like to the deaths of other men.
Luke 24:22-24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The disciples also mention the report of the resurrection which was brought by the women; adding, Yea, and certain women also of our company made us astonished, &c. They say this indeed as if they did not believe it; wherefore they speak of themselves as frightened or astonished. For they did consider as established what was told them, or that there had been an angelic revelation, but derived from it reason for astonishment and alarm. The testimony of Peter also they did not regard as certain, since he did not say that he had seen our Lord, but conjectured His resurrection from the fact that His body was not lying in the sepulchre. Hence it follows, And certain of them that were with us went, &c.
Luke 24:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But since the Evangelist said before, Their eyes were holden that they should not know him, until the words of the Lord should move their minds to faith, He fitly affords in addition to their hearing a favourable object to their sight. As it follows, And they drew nigh to the fortress whither they were going, and he feigned as if he was going further.
Luke 24:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Nor was it a violation of His promise, but rather a mercifully hastened fulfilment on account of the cowardice of the disciples.
Luke 24:41-43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But some one will say, If we allow that our Lord ate after His resurrection, let us also grant that all men will after the resurrection take the nourishment of food. But these things which for a certain purpose are done by our Saviour, are not the rule and measure of nature, since in other things He has purposed differently. For He will raise our bodies, not defective but perfect and incorrupt, who yet left on His own body the prints which the nails had made, and the wound in His side, in order to show that the nature of His body remained the same after the resurrection, and that He was not changed into another substance.
Luke 24:53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And they were watching, praying, and fasting, because indeed they were not living in their own homes, but were abiding in the temple, expecting the grace from on high; among other things also learning from the very place piety and honesty. Hence it is said, And were continually in the temple.