Church Fathers Commentary Luke 1

Eusebius of Caesarea: St. Luke, at the beginning of his Gospel, has told us the reason for his writing: that many others had rashly undertaken to give accounts of those things about which he had more certain knowledge. This is his meaning when he says, Forasmuch as many have taken in hand to set forth in order a declaration of things.

St. Ambrose of Milan: Just as many among the Jewish people prophesied by the inspiration of the Spirit of God while others were false prophets, so now also many have attempted to write Gospels which the good money-changer rejects. One gospel is mentioned which the twelve Apostles are said to have written; another Basilides presumed to write; and another is said to have been written by Matthias.

The Venerable Bede: The "many" who are mentioned are counted not so much by their number as by the variety of their manifold heresies. They were men who were not endowed with the gift of the Holy Spirit but, engaging in a futile work, have merely set forth an account of events rather than weaving a true history.

St. Ambrose of Milan: Now those who have attempted to set forth these things in order have labored by themselves and have not succeeded in their attempt. For the gifts and grace of God come without human assistance. When this grace is infused, it is accustomed to flow in such a way that the writer's genius is not exhausted but is ever-abounding.

He therefore rightly says, Of things which have been fully accomplished among us, or which abound among us. For that which abounds is lacking to no one, and no one doubts what has been fulfilled, since its accomplishment builds up our faith and its completion makes it manifest.

Titus of Bostra: He says, of things, because Jesus did not accomplish His advent in the flesh as a mere shadow, as the heretics claim. Instead, being the Truth itself, He performed His work in all reality.

Origen of Alexandria: St. Luke explains the effect on his own mind with the expression, of the things which have been fully accomplished among us. This means they have had their full manifestation among us (as the Greek word signifies, which Latin cannot express in a single word). For he had been convinced of them by sure faith and reason, and did not waver in anything.

St. John Chrysostom: The Evangelist was so far from being content with his own testimony alone that he refers everything to the Apostles, seeking confirmation for his words from them. Therefore, he adds, as they handed them down to us, who were themselves from the beginning eyewitnesses.

Eusebius of Caesarea: Luke is a sure witness, because he obtained his knowledge of the truth either from St. Paul’s instructions or from the instructions and traditions of the other Apostles, who were themselves eyewitnesses from the beginning.

St. John Chrysostom: He says, were eyewitnesses, because our primary reason for believing something is that we derive it from those who were actual eyewitnesses.

Origen of Alexandria: It is plain that for one kind of knowledge, the goal is the knowledge itself, as in geometry. For another kind, however, the goal is considered to be in the work, as in medicine. So it is with the word of God. Therefore, after signifying knowledge with the words were themselves eyewitnesses, he points out the work with what follows: and were ministers of the word.

St. Ambrose of Milan: This expression is used not so that we should suppose the ministry of the word consists more in seeing than in hearing. Rather, because "the word" meant not a word that can be spoken by the mouth but one of real existence, we may understand that it was not a common word, but the Heavenly Word, to whom the Apostles ministered.

St. Cyril of Alexandria: In what he says about the Apostles having been eyewitnesses of the Word, he agrees with John, who says, The Word was made flesh, and dwelt among us, and we saw His glory. For the Word was made visible by means of the flesh.

St. Ambrose of Milan: Now they saw the Lord not only in the body, but also in the Word. For they saw the Word, who with Moses and Elijah saw the glory of the Word. Others, who could only see the body, did not see it.

Origen of Alexandria: It is written in Exodus, The people saw the voice of the Lord. Now a voice is heard rather than seen. But it was written this way to show us that people see the voice of the Lord with other eyes—eyes which only those who are worthy possess. In the Gospel, it is not the voice that is perceived, but the Word, which is more excellent than the voice.

Theophylact of Ohrid: These words plainly imply that Luke was not a disciple from the beginning but became one in the course of time. Others were disciples from the beginning, such as Peter and the sons of Zebedee.

The Venerable Bede: Nevertheless, both Matthew and John were obliged, in many things they wrote, to consult those who had the means of knowing about the infancy, childhood, and genealogy of our Lord, and of seeing the things which He did.

Origen of Alexandria: St. Luke hereby explains to us the source of his writing, seeing that what he wrote, he did not gain from report but had himself traced up from the very beginning. Hence it follows, It seemed good to me also, having carefully investigated everything from the very first, to write to you in order, most excellent Theophilus.

St. Ambrose of Milan: When he says, "It seemed good to me," he does not deny that it also seemed good to God, for it is God who predisposes the wills of men. No one has doubted that this Gospel is more full of details than the others. With these words, then, he claims for himself not something false, but the truth. Therefore he says, "It seemed good to me, having investigated everything, to write." He does not mean to write everything, but to write from a review of everything. For, as John says, if all the things which Jesus did were written, I do not think the world itself could contain them. Luke has purposely passed over things that were written by others, so that each Gospel might be distinguished by certain mysteries and miracles peculiar to itself.

Theophylact of Ohrid: He writes to Theophilus, a man who was probably of some distinction and a governor, for the title Most excellent was used only for rulers and governors. For example, Paul says to Festus, Most excellent Festus.

The Venerable Bede: Theophilus means "loving God" or "being loved by God." Therefore, whoever loves God or desires to be loved by Him should consider this Gospel to have been written to them, and should preserve it as a gift presented to them, a pledge entrusted to their care. The promise was not to explain the meaning of new and strange things to Theophilus, but to establish the truth of those words in which he had already been instructed. As it is added, That you might know the truth of those words in which you have been instructed; that is, "that you might be able to know in what order each thing was said or done by the Lord."

St. John Chrysostom: Or it may be, "That you might feel certain and satisfied about the truth of those things which you have heard, now that you see the same in writing."

Theophylact of Ohrid: For frequently, when something is asserted by someone but not expressed in writing, we suspect it of being false. But when a person has written what they assert, we are more inclined to believe it, as if they would not commit it to writing unless they thought it to be true.

Greek Expositors: The whole preface of this Evangelist contains two things: first, the condition of those who wrote Gospels before him (Matthew and Mark, for example); and second, the reason why he also proposed to write one.

Having used the word "undertaken"—a word which can apply both to those who presumptuously engage with a subject and those who reverently handle it—Luke clarifies the ambiguous expression with two additions. The first is with the words, Of things which have been fully accomplished among us, and the second is, As they handed them down to us, who were eyewitnesses from the beginning.

The phrase handed down seems to show that the eyewitnesses themselves had a commission to transmit the truth. For as they handed it down, so it became the duty of others who received it in due order to publish it in their turn. However, because what had been delivered was not recorded in writing, several difficulties arose over time. Rightly, then, did those who had received the tradition from the first eyewitnesses of the Word establish it in writing for the whole world, thereby repelling falsehood, overcoming forgetfulness, and creating a perfect whole from the tradition itself.

St. John Chrysostom: St. Luke begins the history of his Gospel with Zechariah and the birth of John, recounting one marvelous event before another—the lesser before the greater. For since a virgin was about to become a mother, it had been foreordained by grace that an old woman should conceive first. He establishes the time when he says, in the days of Herod, and in the following words adds his rank: king of Judea. There was another Herod, who killed John; he was a tetrarch, whereas this one was king.

The Venerable Bede: Now the time of Herod, that is, of a foreign king, testifies to our Lord's coming, for it had been foretold, The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh comes. For from the time our ancestors came out of Egypt, they were governed by judges from their own nation until the Prophet Samuel, and then by kings until the exile to Babylon. After the return from Babylon, the chief power was in the hands of priests until the time of Hyrcanus, who was both king and high priest. He was killed by Herod, after which the rule of the kingdom was handed over by the command of Augustus Caesar to this same Herod, a foreigner. It was in Herod's thirty-first year that Shiloh came, according to the prophecy we have mentioned.

St. Ambrose of Milan: Divine Scripture teaches us, concerning those whom we commemorate, that not only the character of the individuals themselves but also of their parents ought to be praised, so that they might be distinguished by an inheritance, as it were, of unspotted purity handed down to them. St. John derives his illustrious descent not only from his parents but also from his ancestors—a descent not exalted by worldly power, but revered for its holiness. Therefore, complete is the praise that includes birth, character, office, actions, and judgments.

The office was that of the priesthood, as it is said: a certain priest by the name of Zechariah.

The Venerable Bede: For John was allotted a priestly tribe, so that he might proclaim a change of priesthood with greater authority.

St. Ambrose of Milan: His birth is implied in the mention of his ancestors: of the course of Abijah, that is, of high rank among the noblest families.

The Venerable Bede: There were Princes of the Sanctuary, or High Priests, from both the sons of Eleazar and the sons of Ithamar. David organized their divisions into twenty-four lots according to their respective services when they entered the House of God. The family of Abijah, from which Zechariah was descended, obtained the eighth lot. But it was not without meaning that the first preacher of the new covenant was born with the rights of the eighth lot. For just as the old covenant is often symbolized by the number seven because of the Sabbath, so the new covenant is often symbolized by the number eight, because of the sacrament of our Lord's resurrection, which is also our own.

Theophylact of Ohrid: Wishing to show that John was also legally of priestly descent, Luke adds, And his wife was of the daughters of Aaron, and her name was Elizabeth. For it was not permitted for priests to take a wife from any tribe but their own. Elizabeth, by interpretation, means "rest," and Zechariah, "the remembrance of the land."

The Venerable Bede: John was born of righteous parents, so that he might more boldly give precepts of justice to the people—precepts which he had not learned as new ideas, but had received by right of inheritance from his ancestors. Hence it follows, And they were both righteous before God.

St. Ambrose of Milan: Here their whole character is encompassed by their righteousness, but it is well said "before God." For a person, by cultivating popular goodwill, might seem righteous to me but not be righteous before God, if that righteousness, instead of springing from simplicity of heart, was a mere pretense maintained by flattery. Therefore, the perfect praise is "that a person is righteous before God," for only he is perfect who is approved by Him who cannot be deceived.

St. Luke includes the action in the "commandments" and the doing of justice in the "ordinances." Hence it follows, walking in all the commandments and ordinances of the Lord. For when we obey the command of heaven, we walk in the commandments of the Lord; when we observe justice, we seem to fulfill the ordinances of the Lord.

To be "blameless," however, we must "provide things honest" not only before God but also before men. There is no blame when both motive and action are equally good, but an overly austere righteousness often provokes censure. A righteous act may also be done unrighteously, as when someone, out of ostentation, gives generously to the poor—which is not without just cause for blame.

It follows, And they had no son, because Elizabeth was barren.

St. John Chrysostom: Not only Elizabeth, but also the wives of the Patriarchs—Sarah, Rebekah, and Rachel—were barren, which was considered a disgrace among the ancients. Their barrenness was not the effect of sin, since they were all righteous and virtuous, but was instead ordained for our benefit. This was so that when you saw a virgin giving birth to the Lord, you would not be faithless or trouble your mind regarding the womb of a barren woman.

Theophylact of Ohrid: And so that you might learn that the law of God seeks not a physical increase of sons but a spiritual one, both were far advanced, not only in body but also in the Spirit. They were "making ascents in their heart," living their life as in the day and not the night, and walking honestly as in the day.

The Venerable Bede: The Lord appointed through Moses one high priest, at whose death another was to succeed him in due order. This was observed until the time of David, who, by the Lord's command, increased the number of priests. At this time, Zacharias is said to have been performing his priestly office in the order of his course, as the Scripture continues: But it came to pass, when Zacharias was performing the Priest’s office in the order of his course before God, according to the custom of the Priesthood, his lot was, etc.

St. Ambrose of Milan: Zacharias seems here to be designated High Priest, because into the second tabernacle went the High Priest alone once every year, not without blood, which he offered for himself and the sins of the people.

The Venerable Bede: He was not chosen by a new lot when the incense was to be burned, but by the old lot, by which he succeeded to the course of Abia according to the order of his priesthood. As the Scripture continues, And all the multitude of the people, etc.

Incense was ordered to be carried into the Holy of Holies by the high priest while the whole congregation waited outside the temple. This was to happen on the tenth day of the seventh month, a day called the Day of Atonement or Propitiation. Explaining the mystery of this day to the Hebrews, the Apostle points to Jesus as the true High Priest, who in His own blood has entered the secret places of heaven to reconcile the Father to us and to intercede for the sins of those who still wait, praying before the doors.

St. Ambrose of Milan: This, then, is the kind of high priest who is still sought by lot, because the true High Priest is not yet known; for he who is chosen by lot is not selected by human judgment. Therefore, that high priest was sought for, and another was typified: the true and eternal High Priest, who would reconcile God the Father to mankind not by the blood of sacrificial animals, but by His own blood. In those days, there were changes in the priesthood; now, it is unchangeable.

St. John Chrysostom: When Zacharias entered the temple to offer prayers to God for all people, interceding between God and man, he saw an angel standing inside, as it is said, And there appeared to him an angel.

St. Ambrose of Milan: It is well said that an angel appeared to Zacharias, who suddenly saw him. This is the expression especially used by Divine Scripture concerning angels or God, so that what cannot be seen beforehand may be said to appear. For things that are objects of our senses are not seen as He is seen, who is seen only as He wills, and whose nature is not to be seen.

Origen of Alexandria: And we speak this way not only of the present time but also of the future. When we have passed from this world, God will not appear to all people, nor will the angels, but only to the one who has a clean heart. The place will neither hinder nor help anyone.

St. John Chrysostom: But the angel evidently did not come in a dream, because the news he brought was too difficult to be understood and therefore required a more visible and marvelous manifestation.

St. John of Damascus: Angels, however, are revealed not as they really are, but transformed (as people are able to behold them) into whatever the Lord commands.

Theophylact of Ohrid: It is called the altar of incense because the other altar was set apart for burnt offerings.

St. Ambrose of Milan: It was not without good reason that the angel appeared in the temple, for the coming of the true High Priest was now announced, and the Heavenly Sacrifice was being prepared, at which angels were to minister. One cannot doubt that an angel stands by where Christ is sacrificed. He appeared at the right hand of the altar of incense because he brought a token of Divine mercy. For, the Lord is on my right hand, so that I should not be moved.

St. John Chrysostom: Even the most righteous of men cannot behold an angel without fear. Therefore, Zacharias, unable to endure the sight of the angel’s presence or withstand his brightness, is troubled, as it is added, Zacharias was troubled. But just as when a charioteer is frightened and lets loose his reins, the horses run headlong and the chariot is overturned, so it is with the soul when it is seized by any surprise or alarm, as it is added here, and fear fell upon him.

Origen of Alexandria: A new face suddenly presenting itself to the human eye troubles and startles the mind. The angel, knowing this to be human nature, first dispels the alarm, as it follows: But the angel said to him, Fear not.

St. Athanasius of Alexandria: By this, it is not difficult to discern between good and bad spirits. If joy follows fear, we may know that relief has come from God, because peace of the soul is a sign of the Divine Presence.

But if the fear remains unshaken, it is an enemy who has been seen.

Origen of Alexandria: The angel not only soothes his fears but also gladdens him with good news, adding, For your prayer is heard, and your wife Elizabeth shall bear a son.

St. Augustine of Hippo: Here we must first consider that it is not likely that Zacharias, when offering sacrifice for the sins or for the salvation and redemption of the people, would neglect the public petitions in order to pray that he might receive children, especially since he was an old man and his wife was also old. Furthermore, no one prays for what he despairs of ever obtaining. Indeed, he had so despaired of ever having children that he would not believe it, even when an angel promised it to him.

The words, Your prayer is heard, must therefore be understood to refer to the people. Since the salvation, redemption, and removal of the people's sins was to be through Christ, Zacharias is told that a son will be born to him because that son was ordained to be the forerunner of Christ.

St. John Chrysostom: Or, it means that the proof of his prayer having been heard was to be this: that a son would be born to him, crying, Behold the Lamb of God!

Theophylact of Ohrid: It is as if when Zacharias asks, How shall I know this? the angel answers, "Because Elisabeth will bring forth a son, you will believe that the sins of your people are forgiven."

St. Ambrose of Milan: Or, as follows: Divine mercy is ever full and overflowing, not confined to a single gift, but pouring in an abundant store of blessings. This is seen in this case, where first the fruit of his prayer is promised, and next, that his barren wife will bear a child, whose name is announced as follows: And you shall call his name John.

The Venerable Bede: It is meant as a token of particular merit when a person has a name given to him or changed by God.

St. John Chrysostom: This must be the meaning here, for those who from their earliest years were destined to shine forth in virtue received their names from a divine source from the very beginning, while those who were to rise up in later years had a name given to them afterwards.

The Venerable Bede: John is therefore interpreted as "one in whom is grace" or "the grace of God." By this name it is declared, first, that grace was given to his parents, to whom a son was to be born in their old age; next, to John himself, who was to become great before the Lord; and lastly, to the children of Israel, whom he was to convert to the Lord. Hence it follows, And you shall have joy and gladness.

Origen of Alexandria: For when a righteous man is born into the world, his parents rejoice; but when one is born who is to be, as it were, an exile to labor and punishment, they are struck with terror and dismay.

St. Ambrose of Milan: But a saint is not only the blessing of his parents but also the salvation of many, as it follows: And many will rejoice at his birth. Parents are reminded here to rejoice at the birth of saints and to give thanks. For it is no small gift of God to grant us children, to be the transmitters of our family line and the heirs of our succession.

St. Ambrose of Milan: Following the prophecy that he will be the cause of rejoicing for many, the greatness of his virtue is also foretold, as it is said: For he shall be great in the sight of the Lord. The greatness signified is not of the body, but of the soul. Greatness in the sight of the Lord is greatness of soul and greatness of virtue.

Theophylact of Ohrid: For many are called great before men but not before God, such as the hypocrites. And in the same way, John was called great, just as his parents were called righteous, before the Lord.

St. Ambrose of Milan: He did not extend the boundaries of an empire or bring back the spoils of war in triumph. Instead—and what is far greater—by preaching in the desert, he overcame through his great virtue the delights of the world and the lusts of the flesh. Therefore, it is written: And he shall drink no wine nor strong drink.

The Venerable Bede: Sicera is interpreted as “drunkenness,” and by this word the Hebrews mean any drink that can intoxicate, whether made from fruit, grain, or anything else. It was part of the law for Nazarites to give up wine and strong drink during their time of consecration. Therefore, so that they might always remain Nazarites (that is, holy), John and others like him were careful to always abstain from these things.

For a person who desires to be filled with the new wine of the Holy Spirit ought not to be drunk with wine, in which there is licentiousness. It is right, then, that the one from whom all drunkenness with wine is completely removed is filled with the grace of the Spirit. Thus, it follows: And he shall be filled with the Holy Spirit.

St. Ambrose of Milan: On whomever the Holy Spirit is poured, in him there is a fullness of great virtue. This was so in St. John, who, before he was born and while still in his mother’s womb, bore witness to the grace of the Spirit he had received when he leaped in the womb and hailed the good news of the Lord’s coming.

There is one spirit of this life and another of grace. The former begins at birth and ends at death; the latter is not bound by time, is not quenched by death, and is not excluded from the womb.

Greek Expositors: But what John’s work was to be, and what he would do through the Holy Spirit, is shown in the words that follow: And many of the children of Israel shall he turn, etc.

Origen of Alexandria: John indeed turned many, but it is the Lord’s work to turn all people to God their Father.

The Venerable Bede: Since John—who bore witness to Christ and baptized the people in His faith—is said to have turned the children of Israel to the Lord their God, it is plain that Christ is the God of Israel. Let the Arians, then, cease to deny that Christ our Lord is God. Let the Photinians be ashamed to attribute Christ’s beginning to the Virgin. Let the Manichaeans no longer believe that there is one God for the people of Israel and another for the Christians.

St. Ambrose of Milan: We need no testimony that St. John turned the hearts of many, for on this point we have the clear witness of both the prophetic and the gospel Scriptures. The voice of one crying in the wilderness, Prepare you the way of the Lord, and make His paths straight, and the fact that his baptisms were thronged by the people, both declare the rapid progress of conversion.

The forerunner of Christ preached not himself but the Lord, and therefore it is written, And he shall go before Him. It was well said that he would go before Him, for he was His forerunner both in birth and in death.

Origen of Alexandria: In the spirit and power of Elijah. He does not say, “in the mind of Elijah,” but “in the spirit and power.” For the spirit that was in Elijah came upon John, and in the same way, so did his power.

St. Ambrose of Milan: For the spirit is never without power, nor is power without the spirit. Therefore it is said, “in the spirit and power,” because holy Elijah possessed great power and grace. He had the power to turn the false hearts of the people back to the faith, the power of abstinence and patience, and the spirit of prophecy.

Elijah was in the wilderness; John was also in the wilderness. The one did not seek the favor of King Ahab; the other despised the favor of Herod. The one divided the Jordan; the other brought people to the saving waters. John was the forerunner of our Lord’s first coming; Elijah will be the forerunner of His second.

The Venerable Bede: But what was foretold about Elijah by Malachi is now spoken by the angel about John, as it follows: to turn the hearts of the parents to the children—that is, by his preaching, to pour the spiritual knowledge of the ancient saints into the minds of the people. And also, to turn the disobedient to the wisdom of the just—that is, to turn them from claiming righteousness by the works of the law to seeking salvation by faith.

Greek Expositors: Alternatively, the Jews were the "parents" of John and the Apostles, but out of pride and unbelief, they raged violently against the Gospel. Therefore, like dutiful children, John first, and then the Apostles after him, declared the truth to them, winning them over to their own righteousness and wisdom. In the same way, Elijah will convert the remnant of the Hebrews to the truth of the Apostles.

The Venerable Bede: Because the angel had said that Zacharias’s prayer for the people was heard, he adds the purpose: to make ready a people prepared for the Lord. By this, he teaches how these people must be healed and prepared: namely, by repenting at the preaching of John and believing in Christ.

Theophylact of Ohrid: Alternatively, John made ready a people who were not unbelieving but prepared—that is, a people previously fitted to receive Christ.

Origen of Alexandria: This mystery of preparation is being fulfilled in the world even now, for the spirit and power of John must still come upon a soul before it can believe in Jesus Christ.