Herod questions Jesus' identity; The Feeding of the Five Thousand Luke 9:7-17 Peter's Confession and Prediction of the First Passion Luke 9:18-22. The Third Notice of the Journey, the Purification of the Ten Lepers and the Good Samaritan Luke 17:11-19 Lessons about the Coming of the Kingdom Luke 17:20-37.
T HIS D IGITAL E DITION
G ENERAL I NTRODUCTION
On each page, the Bible text is accompanied by the most remarkable comments from important consensual exegetes of the early Christian centuries. This formal arrangement roughly follows the traditional pattern of the published texts of the Talmud after the invention of printing and of the glossa ordinaria that preceded printing.1.
Retrieval of Neglected Christian Texts
At the rate of three or four volumes a year, the commentary is intended to be completed within the first decade of the millennium. Prominent in English among these are the Church Fathers series (Catholic University of America Press), Ancient Christian Writers (Paulist), Cistercian Studies (Cistercian Editions), Church Bible (Eerdmans), Message of the Church Fathers ( Michael Glazier, Liturgical Press) and Texts and Studies (Cambridge).
Digital Research Tools and Results
At the time of this writing, Drew University ACCS research staff have already completed most of these complex and amazing computational searches that would have been unimaginable before computer technology. Drew University offers ACCS as a potential research model and research output.
The Surfeit of Materials Brought to Light
They are not limited to university scholars who concentrate on the study of the history of the transmission of the text or to those with highly focused interests in textual morphology or historical-critical questions and speculations. While these remain crucial concerns for specialists, they are not the overarching concern of the editors of the Ancient Christian Commentary on Scripture.
The Premature Discrediting of the Catena Tradition
There is an increasing awareness of the speculative excesses and spiritual and homiletical limitations of much post-Enlightenment criticism. Using the chronological lists and biographical sketches at the back of each volume, readers can locate and place in time the voices in the exegesis of a particular pericope.
The Ecumenical Range and Intent
Roman Catholic scholars include Benedictine scholar Mark Sheridan of San Anselmo University in Rome, Jesuit Joseph Lienhard of Fordham University in New York, Cistercian Father Francis Martin of the Catholic University of America, Alberto Ferreiro of Seattle Pacific University and Sever Voicu of the Eastern European (Romanian) Uniate Catholic tradition teaching at the Augustinian Patristic Institute in Rome. The New Testament series opens solemnly with a volume on Matthew, offered by the recognized Catholic authority on the history of exegesis, Manlio Simonetti of the University of Rome.
Honoring Theological Reasoning
We have sought out world-class scholars, eminent in international biblical and patristic scholarship and sages in the history of exegesis. This goal has already been summarized in the three goals mentioned at the beginning of this introduction.
Why Evangelicals Are Increasingly Drawn Toward Patristic Exegesis
It will provide new textual resources for the lay reader, teacher, and preacher that have remained inaccessible for the past two centuries. Without avoiding historical-critical issues that have already been extensively explored in our time, it will seek to make available to our contemporary audience the multicultural, transgenerational, multilingual sources of the ancient ecumenical Christian tradition.
Steps Toward Selections
In the hearts of evangelicals, there is a deep longing for the revival of the history of exegesis as a basis for the renewal of preaching. The Biblia Patristica was used as needed, especially in cases where digital search results were poor.
The Method of Making Selections
We are looking for the most representative comments that best reflect the thinking of the believing church (of all times and cultures). But where our selections have some of these strengths, we have added notes to help readers better understand the context and intent of the text.
Is the ACCS a Commentary?
Many astute readers of modern commentaries are keenly aware of one of their most enduring habits of mind: control of the text by the interpreter, whereby the ancient text comes under the power of the modern interpreter (values, assumptions, presuppositions, ideological biases). The central hope of the ACCS endeavor is that it may somehow contribute to the revival of this life through a renewed discovery of the earliest readings of the Church's scriptures.
A Gentle Caveat for Those Who Expect Ancient Writers to Conform to Modern Assumptions
Ironically, this makes both liberal and fundamentalist exegesis much more like each other than both are like ancient Christian exegesis, because they both tend to appeal to rationalist and historicist assumptions brought forth by the Enlightenment. Since the principle in ancient Christian exegesis is that every text is illuminated by other texts and by the entire history of revelation, in patristic commentaries on a given text we find many other subtexts interwoven to illuminate that text.
On Misogyny and Anti-Semitism
When we try to make sense of the New Testament while excluding the credibility of the incarnation and resurrection, the effort looks arrogant and distorted. Ruether persistently applies modern standards of justice to judge the inadequacies of ancient Christian writers.
A Note on Pelagius
Although Pelagius was by common consent the arch-heretic of the early fifth century, the edited commentaries of Pelagius, as we have now had them extensively edited by later orthodox writers, were widely read and preserved under different names for future generations. My suggestion is that the reader would do well not to equate the fifth-century Pelagius too easily with later standard stereotypes of the arch-heresy of Pelagianism.
What to Expect from the Introductions, Overviews and the Design of the Commentary
In the annotations we have identified many of the allusions to the Bible and historical references embedded in the texts. Abbreviations are used in the footnotes and a list of abbreviations is included in each section.
The Complementarity of Interdisciplinary Research Methods in This Investigation
It is not always obvious which translation or strain of the Bible text is used by the ancient commentator. One of the practical goals of the ACCS is the renewal of contemporary preaching in the light of the wisdom of ancient Christian preaching.
What Have We Achieved?
Today, Strong's exhaustive concordance of the Bible rests on the shelves of most pastoral libraries in the English-speaking world over a hundred years after its first publication. The large edition of Christian classics in Chinese was made at Drew University fifty years ago and is still in print.
A G UIDE TO U SING T HIS C OMMENTARY
Pericopes of Scripture
Overviews
Topical Headings
Identifying the Patristic Texts
The Footnotes
Where there is any serious ambiguity or textual problem in the selection, we have tried to reflect the best available textual tradition. A single asterisk (*) indicates that a previous English translation has been updated to modern English or modified for easier reading.
A BBREVIATIONS
Interpretation of the Holy Gospel according to Saint Luke with passages on the prophecy of Isaiah. SSGF Sunday Sermons of the Great Fathers: A Guide to Preaching, Spiritual Reading, and Meditation.
I NTRODUCTION TO L UKE
Where to Find Luke Among the Fathers
The Homiletical Use of Luke’s Gospel Among the Church Fathers
This is evident in Luke's pronounced social concern, as expressed in his abundant material dealing with the proper use of wealth and his concern for the poor. As one might suspect, Luke's Gospel was the obvious choice during the Christmas season because of the unique stories associated with Jesus.
The Hermeneutical Use of Luke Among the Church Fathers
Today's exegetes seem to find themselves in a context different from that of the ancient interpreters. Their reading of the Bible will take place in the context of a liturgical life, which in its basic eucharistic, baptismal and kerygmatic patterns conforms to that of the first centuries.
Origen’s Thirty-Nine Homilies on Luke
At these services, according to Nautin, there was a reading from the Gospels and perhaps one from the Apostles, but probably not from the Old Testament. Old questions Nautin about some of his observations - for example, that in the daily morning service only catechumens heard the preaching from the Old Testament.
Cyril of Alexandria’s Commentary on Luke
One problem that many Christian interpreters of the Sermon on the Mount have had is that they try to make it a Christian law. Clearly Cyril has no intention of making that mistake; whether he discovered the Sermon on the Mount as gospel is another matter. 25.
Passages Unique to Luke’s Gospel
Cyril's conclusion is pastoral, applying these difficult words to the lives of ordinary Christians, demonstrating the genius of patristic exegesis for the life of the church.26. What is of special interest to the fathers, East and West, is that those who are faithful hearers of the Word will be equal to angels in the age to come.
Moral Instruction
Keep an alms in the hearts of the poor, and it will pay for you to the Lord” (Sir 29:12, Vulg), to whom be all honor and glory forever and ever. It is an honor to be a part of this landmark event of giving clergy and laity access to the voices of the church fathers.
TO L UKE
1:1–24:53 PRELIMINARY REMARKS ON THE GOSPEL
This gospel is aptly represented by the calf, because it begins with the priests and ends with the calf, which, having taken upon itself the sins of all, was sacrificed for the life of the whole world. 7 He was the priest's calf. We have him as an advocate with the Father. 8 He is the Calf, because he redeemed us with his blood. 9 EXPLANATION OF THE GOSPEL ACCORDING TO LUKE 1,4, 7,10.
THE PROLOGUE LUKE 1:1-4
1:1 A Kerygmatic Narrative
Our doctrines about the person of our Lord and Savior must be drawn from these approved Gospels. This means that Luke knew by firm faith and by careful consideration and did not doubt on any point, wondering whether it should be this way or that.
1:2 Eyewitnesses and Ministers
Because those with Moses and Elijah saw the glory of the Word. 5 Those who saw him in his glory saw Jesus. Jesus is not seen with the eyes of the body, but with the eyes of the soul.
1:3-4 The Purpose of Luke’s Gospel
PRELIMINARY REMARKS ON THE INFANCY NARRATIVE
THE ANNOUNCEMENT OF JOHN’S BIRTH LUKE 1:5-25
The parallels between the announcements of the births of John and Jesus emphasize the relationship between John and Jesus in salvation history (AUGUSTINE). Zechariah's silence is a sign of his doubt and that Israel did not listen to the voice of the prophets (ORIGEN).
1:5-7 Time, Persons and Place
John's greatness comes from the presence of the Holy Spirit from his mother's womb (AMBROSE). It was proclaimed during the time of worship to show that the previous worship was over.
1:8-17 Gabriel Appears to Zechariah in the Temple
The name John means "the grace of God" or "in whom there is grace." He received a special grace beyond other saints, that of being a forerunner of Christ. The power whereby he turned men's souls from unbelief to faith, the power of abstinence and patience, and the Spirit of prophecy.
1:18-20 Zechariah’s Response and the Angel’s Proclamation
John walks with God on earth, Elijah appears with God in glory.32 Elijah is the herald of the first coming of God and John of the second. For the forerunner and forerunner of Christ must have had something similar to the birth of the Lord, the Savior.
1:21-23 The People Realize Zechariah Has Seen a Vision
Christ is born when the night begins to shorten and the day begins to lengthen. John, who was a figure in the Old Testament, should have been born from the already cold blood of an old woman, while the Lord, who would preach the gospel of the kingdom of heaven, came from a woman in the flower of glowing flowers. youth.
1:24-25 Elizabeth Rejoices in Her New Status
What Isaiah wrote was fulfilled: “The daughter of Zion will be desolate like a tent in the vineyard or like a cabin in the cucumber patch. For behold," she said, "as soon as the voice of your greeting reached my ears, the infant in my womb leaped for joy."44 Therefore she cried out with a loud voice when she sensed the coming of the Lord, because she believed in the divine birth .
THE ANNOUNCEMENT OF JESUS’ BIRTH LUKE 1:26-38
In continuity with the miraculous births of the Old Testament, the conception and birth of Jesus transcend all interpretation (LEO THE GREAT). Because Mary carries this holy child in her womb, she now represents temple, tabernacle and ark of the covenant (THEOPHANES).
1:26-29 Gabriel Greets the Virgin Mary
He would bring it back and minister to many other needs as a result of the weakness of humanity that he had received. Moreover, the devil himself came in the serpent, who, having deceived our first parents, deprived mankind of the glory of immortality.
1:30-33 Gabriel Announces Jesus’ Conception and His Designations
Behold," says he, "thou shalt conceive in thy life, and bear a son"—recognize that this true man assumed the true substance of flesh from the flesh of the Virgin. David's lineage continued as far as Joseph, who had betrothed her, and the birth of her child was reckoned through the frame of men for the sake of the house of David.
1:34-35 The Conception of Jesus and More Designations of the Messiah
Who was born of the Holy Spirit of the Virgin Mary." Where the Spirit gives birth, and a virgin gives birth, all that is brought forth is divine. The Holy Spirit will come upon you, and the power of the Most High will overshadow you.
1:36-38 The Sign to Mary and Her Response of Faith
THE VISITATION LUKE 1:39-45
1:39-40 Mary Journeys to Greet Elizabeth
Jesus was in her womb, and he hastened to sanctify John, who was still in his own mother's womb. But as soon as Mary spoke the word that the Son of God had given in his mother's womb, "the infant [John] leaped for joy". At that moment, Jesus made his forerunner a prophet for the first time.
1:41 The Baby John Leaps in Elizabeth’s Womb
This was not to confirm the angel's word with the confirmation of a woman. Moreover, what he rejoiced in his mother's womb was not of himself, nor because of his five months, but that the divine gifts should appear in the barren womb which he now bore.
1:42 Elizabeth’s Liturgical Response
In a certain number of manuscripts we have discovered that the blessed Mary is said to have prophesied. Let's not forget the fact that according to other copies of the Gospel, Elizabeth speaks these words in a prophecy.) Mary was also filled with the Holy Spirit when she began to carry the Savior in her body. As soon as she received the Holy Spirit, who was the creator of the Lord's body, and the Son of God began to exist in her body, she was also filled with the Holy Spirit.
1:43-45 Elizabeth’s Wonder at Mary’s Greeting
AMBROSE: You see that Mary did not doubt but believed and therefore obtained the fruit of faith. Let the spirit of Mary be in each of you, so that she may rejoice in God.15 She is the only mother of Christ according to the flesh, but Christ is the fruit of all according to faith.
THE MAGNIFICAT LUKE 1:46-56
Abraham's seed now rests in Mary's womb, the fulfillment of the covenant God promised, and through Mary's son God will give birth to the church - Abraham's eternal seed (BEDE).
1:46-49 Mary’s Hymn of Praise
When, therefore, I magnify the image of the Image—that is, my soul—and magnify it by work, thought, and speech, then the Lord himself is magnified in my soul, because it is an image of Him. Just as the Lord is thus magnified into our image of Him, so, if we are sinners, He becomes smaller and smaller.
1:50-53 God’s Mighty Acts of Mercy
Because, as Peter said, "God is no respecter of persons, but in every nation he who fears him and works righteousness is acceptable to him." Lord, - he says, - I thank you because I am not like other people, robbers, unjust, adulterers, like this tax collector here.
1:54 Mercy and Aid for Israel
1:55-56 Abraham’s Eternal Seed
Although many of the fathers and saints mysteriously bore witness to the Lord's incarnation, it was to Abraham that the hidden mysteries of this same Lord's incarnation and our redemption were first clearly foretold. To him, too, it was specifically said: "And in you all the tribes of the earth will be blessed."25 None of the faithful doubt that this refers to the Lord and Savior, who to give us an eternal blessing deservedly came to us from Abraham's tribe.
THE BIRTH AND CIRCUMCISION OF JOHN LUKE 1:57-66
1:57-58 Elizabeth Bears a Son
He who would baptize with water would proclaim him who would baptize with fire and with the Holy Spirit.5 The light that was not dark would proclaim the Sun of Righteousness. The priest who shouts with the trumpet proclaims at the end at the sound of the trumpet about the one who will come.
1:59-63 The Circumcision and Naming of John
To you was revealed, O prophet, the mystery of the one essence of the Godhead in three identical persons. For by the voice of the Father and the coming of the Spirit you have known him who was baptized to be the eternal word of God.
1:64-66 Zechariah’s Tongue Loosed
THE BENEDICTUS LUKE 1:67-80
This is the Christ who is the Light and the Sun who brings this peace to creation (CYRIL OF ALEXANDRIA).
1:67 Zechariah, Filled with the Holy Spirit, Prophesied
1:68-70 God’s Visitation and Redemption as Foretold
In the Bible the horn rightly denotes kingship and power, just as it is written, “He has raised up for us a horn of salvation.” HOMILIES ON THE PSALMS 25.7. Concerning Christ Jesus, of whom the Scriptures now say, “He hath set up for us an horn of salvation in the house of His servant David, as He spoke of old by the mouth of His holy prophets.”
1:71-75 Remembering God’s Covenant of Deliverance and Mercy
Then he prophesied of Christ, saying, "He hath redeemed his people, and raised up unto us a horn of salvation in the house of his servant David," for Christ was "of the seed of David according to the flesh."8 He was truly "a horn of salvation in the house of David," for the following passage reinforces it: "For the vineyard was planted on a horned ridge."9 On which horn was it planted. That is why the apostle also says: "Concluding peace with the blood of his cross, whether on earth or in heaven."15 But if the Lord's presence was beneficial in heaven and on earth, why do you hesitate to say that his coming also benefited our ancestors.
1:76-77 John to Prepare the Way of the Lord
1:78-79 The Visitation of Peace on Those in Darkness
Further, that even the Holy One who is born is called the Son of the Greatest. For all this was done by the action of the begotten and by the good will of him who begat him.
1:80 John Grows Strong in Spirit
Let every knee bow before him, who was humbled for us, who mingled the image of God with the image of a servant, and that all the house of Israel know that God has made him Lord and Christ. CYRIL OF ALEXANDRIA: For the world wandered in error, served the creature instead of the Creator, and was darkened with the blackness of ignorance.
THE BIRTH OF JESUS LUKE 2:1-20
Like all the shepherds of the flock that follow them, these shepherds also need the presence of Christ. The Savior has two miraculous births: born of the Father always, he is now born once of a virgin (GUGUSTIN).
2:1-5 The Roman Census
Daily in the virgin womb, that is, in the souls of believers, he is conceived by faith and born by baptism. We have obtained the new birth of the Spirit in Christ first, that he might become so.
2:6-7 The Birth of Jesus
And the occasion of the census fittingly caused the virgin to go to Bethlehem to see the fulfillment of yet another prophecy. BEDE: He is the only-begotten in the substance of divinity, the first-born in the assumption of humanity; the first-born in grace, the only-begotten in nature.
2:8-15 The Shepherds Hear the Announcement and Receive a Sign
Light has shone on those who are in darkness, and exalts the lowly who sing like the angels: Glory to God in the highest heavens. EPHREM THE SYRIAN: When peace began to come, the angels proclaimed: "Glory in the highest heavens and peace on earth." When lower beings received peace from superior beings,.
2:16-20 The Response of the Shepherds, the People and Mary
She saw that she was conceived as a virgin and gave birth to a son and named him Jesus. Mary was comparing these things that she had read would happen to things that she realized had already happened.
THE CIRCUMCISION AND NAMING OF JESUS LUKE 2:21
2:21 Circumcised on the Eighth Day
So great is the power of the name of Jesus that it is sometimes effective even when uttered by the wicked. This daily circumcision of ours (that is . the constant cleansing of our heart) does not cease always to celebrate the sacrament of the eighth day.
THE INFANT LORD COMES TO HIS TEMPLE LUKE 2:22-40
Another suggests that it is Mary as the mother of God who removes the sword protecting paradise because of the sin of Eve (EPHREM THE SYRIAN). An additional possibility, consistent with Luke's earlier portrayal of Mary as the personification of Israel, sees the sword as God's revelation in Jesus' words and actions throughout his ministry (AMBROSE, BASIL THE GREAT), it is the sword of the Spirit.
2:22-24 The Presentation in the Temple
Because as it was written about her, Jesus' parents came "to make an offering" for him, "according to what is said in the law of the Lord. Therefore, when the Lord was circumcised, a dove was sacrificed, because it is written in the law that "a pair of turtledoves or two young pigeons" must be sacrificed.8 Because this is the true sacrifice of Christ: purity of body and grace of spirit.
2:25-27 Simeon Waits for the Consolation of Israel
AMBROSE: Let us now go to the dove, chosen as the pure sacrifice of God's law. When he saw the body, that is, when he perceived the Lord in the flesh, he said: "My eyes have seen your salvation." How do you know that this is not the way that all flesh will see God's salvation.
2:28-32 Simeon’s Song: The Nunc Dimittis
The former steward and the latter treasurer committed the keys of priesthood and prophecy to the one who has authority over the treasuries of both. Yet God the Father called them to the recognition of the Son, who is the true light.
2:33-35 Simeon’s Prophecy
I myself think that the very fact that the mouths of the prophets foretold it is a sign that opposes it. This is the meaning of "and the sword shall pierce thy soul." But her sorrow gave way to the joy of the resurrection, a resurrection that declared him to be God who died in the flesh.
2:36-38 Anna Waits for the Redemption of Jerusalem
That which was human, therefore, turned out to be unhealthy, so that the Lord's power could be manifested. The period of seven years during which she lived with her husband corresponds to the time of the Lord's incarnation.
2:39-40 The Child’s Physical and Spiritual Growth
It is not without purpose, however, that he mentions the eighty-four years of her widowhood, for the seven-twelfth and the two-fortieth seemed to signify a number which is sacred. It is with good reason to associate the growth of wisdom with the growth of bodily stature, because the divine nature revealed its wisdom in relation to the measure of bodily growth.
THE YOUNG JESUS RETURNS TO HIS TEMPLE LUKE 2:41-52
2:41-45 Jesus Is Lost in Jerusalem During the Passover
BEDE: This we can confirm here: By the number seven, as by the number twelve (which is composed of the parts of the number seven multiplied together), the whole universe of things, events and their perfection is indicated. Accordingly, so that he may learn in what manner all places and times are to be employed, the divine Light of Christ rightly begins from the number twelve.
2:46-50 Jesus Found in the Temple
ORIGIN: Since he was a small child, he is found "among the teachers", sanctifying and instructing them. He submitted to human beings in that human nature in which he is less than he.
2:51-52 Jesus Obeys His Parents and Is Faithful to His Heavenly Father
Now, those who say that he advanced in wisdom and grace in that he received an increase. He did not share grace, nor did he partake of the things of the Word by grace.
THE MINISTRY OF JOHN THE BAPTIST LUKE 3:1-20
God's wrath is already beginning to be poured out in the ministry of John (Gregory the Great). As John goes to prison, Jesus takes center stage in his baptism, making a clear break between the end of John's ministry and the beginning of Jesus' public ministry (EUSEBIUS).
3:1-2 The Historical Context of John’s Ministry
He who said, "I am like a green olive tree in the house of the Lord"6 had not yet come, nor had that heavenly vine borne fruit with its sprouts of words in the trained branch of its people.7 So it came the word that the barren ground would bring forth fruit for us. The word came and the voice followed, because the Word first works within before the voice follows.
3:3-6 A Summary of John’s Preaching
His words prepared the way for the actual presence of the Redeemer, and his preaching of baptism foreshadowed the truth. For this reason, since the Lord has not yet come, he says, “Prepare the way of the Lord.” What is the meaning of “Prepare the way of the Lord”?
3:7-9 John’s Warning to the Crowds
The ax is now laid at the root of the tree, for although he waits patiently, it is clear what he is going to do. We must note that he says that the ax is not laid at the branches, but at the root.
3:10-14 John’s Response to Questions
When the children of wicked men are destroyed, what does it mean but that the branches of the tree that bear no fruit are cut off. Those who demand more do not violate John's commandment but that of the Holy Spirit, who spoke through John.
3:15 The People Think John Might Be the Christ
Yet the degree of compassion is maintained in proportion to the capacities of the human condition, so that everyone does not take everything for himself, but shares what he has with the poor. The groom's friend, who stands and listens to him, rejoices greatly at the groom's voice.
3:16 John Baptizes with Water; Jesus Baptizes with the Holy Spirit and Fire
Baptism is given in the name of the Father, the Son and the Holy Spirit. For this reason, when the priest baptizes, he does not say, “I baptize so-and-so,” but “So-and-so is baptized in the name of the Father and of the Son and of the Holy Spirit.” In this way he shows that it is not he who baptizes, but those whose names are invoked: the Father, the Son and the Holy Spirit.
3:17 The Coming Wrath of God
CHRYSOSTOM: What happened in the case of our Master's body happens also in the case of your own body. The body of the Master was baptized by the Word, by the voice of his Father from heaven, who said, “This is my beloved Son.”
3:18 A Summary of John’s Proclamation
3:19-20 John the Baptist Imprisoned
To his many other crimes he added this one: he first imprisoned John and then beheaded him. EUSEBIUS: Luke, before beginning the actions of Jesus, also makes a similar observation, saying that Herod added another offense to his other crimes by imprisoning John.
THE BAPTISM OF JESUS LUKE 3:21-22
These are not the sins of him "who had committed no sin, and no guile was found in his mouth."3 The heavens were opened and the Holy Spirit descended for the forgiveness of the sins of the whole world. In the midst of the floods of the world, the Holy Spirit brings his fruitful peace to her church.
THE GENEALOGY OF JESUS LUKE 3:23-38
3:23-38 Jesus—Son of Adam, Son of God
It is not surprising when Matthew records the order of the generations from Abraham to Joseph, and Luke from Joseph to Adam and to God. For every one of the people of Israel will cleave to the inheritance of the tribe of his fathers.
