The Exposition of the Gospel According to Luke, Comprised in Ten Books, by Saint Ambrose of Milan, Bishop.
Latin Text from public domain Migne Editors, Patrologiae Cursus Completus.
Translated into English using ChatGPT.
Table of Contents
Prologue
We think that the style of the Book of the Gospels, which the holy Luke arranged in a more complete way with a certain distinction of the Lord's events, should be explained first; for he is a historian. Indeed, the divine Scripture empties the discipline of worldly wisdom, because it is more adorned with the ambit of words than supported by the reason of things: yet if someone seeks in divine Scriptures even those things which they consider marvelous, he will find them.
For philosophers considered three things to be the most excellent in this world, namely that wisdom can be of three kinds: natural, moral, and rational. These three things we can also observe in the Old Testament. For what else do those three wells signify, of which one is the well of Vision, another of Abundance, and the third of the Oath, if not that these three virtues were present in the Patriarchs? The well of Vision is rational, because reason sharpens the vision of the mind and purifies the gaze of the soul. The ethical wellspring of Abundance; because as the extraneous elements recede, whose defects are symbolized by the appearance of the body, Isaac discovers the living essence of the mind. For the virtues of goodness flow forth in a pure manner, and goodness itself abundantly benefits others while being more restricted to itself. The third wellspring is that of the Oath, which is the natural wisdom that encompasses things that are beyond or outside of nature. For what is affirmed and sworn as if under the testimony of God, also embraces the divine, since the Lord of nature is invoked as a witness of faith. What's more, the three books of Solomon, one of Proverbs, another of Ecclesiastes, and the third of Song of Songs; unless these three show us that the holy Solomon was a wise man? He wrote about rational and ethical matters in Proverbs, about natural matters in Ecclesiastes; for Vanity of vanities, all is vanity (Eccles. I, 2), that which is established in this world, is subject to Vanity (Rom. VIII, 20): but about moral and rational matters in Song of Songs; because when the love of the heavenly Word is poured into our souls, and the rational mind is connected by a certain holy association; wonderful mysteries are revealed.
The Evangelists also, whom you think lacked wisdom, although they are filled with various kinds, each excels in a different kind. For true wisdom is found in the book of the Evangelist John. For no one, I dare say, has seen the majesty of God with such sublimity of wisdom, and has revealed it to us in our own language. He surpasses the clouds, he surpasses the Powers of heaven, he surpasses the Angels, and he found the Word in the beginning and saw the Word with God. But who pursued each individual more morally than the holy Matthew, who gave us the precepts of living? What could be more reasonable than that admirable conjunction, which the holy Mark immediately considered should be placed at the beginning? Look, he said, I send my angel (Mark 1:2-3): and, the voice of one crying in the wilderness; in order to arouse admiration and to teach that man should please in humility, abstinence, and faith, just as that holy John the Baptist ascended to immortality by these steps, in clothing, food, and message.
But indeed, Saint Luke, as if a certain historian, maintained a particular order, and revealed to us many miracles of the deeds of the Lord: thus, however, that the entire virtues of wisdom of this Gospel were encompassed in the history. For what is more excellent for natural wisdom than that he preserved that the Holy Spirit was also the creator of the Lord's incarnation (Luke 1:35)? Therefore, he teaches natural things if he creates spirits. And thus David, teaching natural wisdom, says: Send forth your Spirit, and they shall be created (Psalm 103:20). He teaches moral values in the same book, as he teaches me about the virtues: how I should love my enemy (Luke 6:27 et seq.): how I should not retaliate or strike back at someone who hits me: how I should do good, give things in return with no hope of getting them back, or receiving a reward or payment. For rewards are more easily obtained by those who do not expect them. He also taught practical wisdom when I read, because whoever is faithful in little things will also be faithful in greater things (Luke 16:10). What more can I say about the natural things that the virtues of the heavens move? (Luke 21:26) The Lord is the only begotten Son of God, in whose passion darkness came over the land during the day, the earth was obscured, and the sun fled. (Luke 23:44)
Therefore, true wisdom possesses the spiritual principality that worldly prudence falsely claims for itself, especially since, boldly, our faith itself, the very mystery of the Trinity, cannot exist without this triple wisdom; unless we believe both in the Father who naturally begot our Redeemer for us, and in the ethical Son who, being obedient to the Father even unto death as a human, redeemed us; and in the rational Spirit who has infused into human hearts the knowledge of worshipping divinity and governing life. And let no one think that we have made a distinction of power or virtue, since this false accusation can even be made against Paul. For he did not make a distinction when he said, 'There are diversities of gifts, but the same Spirit; and there are differences of ministries, but the same Lord; and there are diversities of activities, but it is the same God who works all in all' (1 Corinthians 12:4-6). For he works all things and in all people, just as you have elsewhere, 'In all and in everything Christ' (Colossians 3:11). The Holy Spirit also operates, for the same Spirit operates all things, dividing to each according as He wills (1 Corinthians 12:11). Therefore, there is no difference in operations, no distinction, whether in the Father, or in the Son, or in the Holy Spirit; there is no second fullness of power to any.
Therefore, when we read these things, let us consider diligently, so that they can shine more brightly to us in the very places. For whoever seeks, will find: and to him who knocks, it shall be opened (Matthew 7:8). Diligence opens the door of truth to oneself, and therefore let us obey the heavenly commandments. For it was not said to man in vain, what was not said to any other living creatures: In the sweat of your face you shall eat bread (Genesis 3:19). For to these animals, which are by nature irrational, it is commanded by God to provide food from the earth, but to man alone, that which he has received as rational, is commanded to exercise, and the course of life is prescribed in labor. For whoever is not content with the food of other animals, for whom it is not enough to have fruit-bearing trees provided for everyone's sustenance, but seeks the delights of various lavish feasts, summons delights from lands across the sea, sweeps delights from the waves, should not refuse to undergo the brief toil required for eternal life if he seeks sustenance through labor. Therefore, if anyone, coming into the contests of these sacred debates, divests himself of this life by exposing it to the danger of error and, naked of evil, like an athlete anointed with spiritual oil, embraces the contests of truth, undoubtedly he will obtain the eternal rewards of sacred crowns. For the labor of the good is a noble fruit: and the more contests, the more excellent the crown of virtues.
But let us return to the point. For in a historical style we have said that this book of the Gospel is composed. Finally, in describing things rather than expressing precepts, we see that more effort has been devoted to comparison with others. And the Evangelist himself took the beginning in a historical manner: There was, he says, in the days of King Herod of Judea, a certain priest named Zacharias (Luke 1:5), and he pursues that story with full narration. Moreover, those who have interpreted the four forms of animals revealed in the Apocalypse (Rev. 4:7) as representing the four Gospel books, consider this book to be symbolized by the calf; for the calf is a priestly victim. And it is fitting that this Gospel book be represented by the calf, since it began with the priests and was completed in the calf, who, taking on the sins of all, was sacrificed for the life of the whole world; for that calf is priestly. For both the calf and the priest are the same: the priest, because he is our mediator; for we have him as our advocate with the Father: the calf, because it washes us with its own blood, and redeems us. And it is fitting that since we have said that the book of the Gospel according to Matthew is moral, this kind of opinion should not be omitted; for morals are properly called human.
However, most people believe that our Lord himself is portrayed in the four Gospels in the form of four animal figures, which are proven to be the same man, the same lion, the same calf, and the same eagle. Man, because he is born of Mary; lion, because he is strong; calf, because he is a sacrifice; eagle, because he is resurrection. And so in each of the books, the form of the animals is portrayed, so that the series of each book seems to correspond to the nature, virtue, grace, or miracle of the figures. Although all things may be in all, nevertheless there is a certain fullness of the individual virtues in each. One (Matthew) described the birth of man more fully, and also taught the character of man with more abundant precepts. Another (Mark) began with the expression of divine power, that the King from the King, the strong from the strong, the true from the true, by virtue disdain death. A third (Luke) introduced the priestly sacrifice, and elaborated the very immolation of the calf with a fuller style. The fourth [Evangelist] expressed more fully than the others the divine miracles of the resurrection. Therefore, [Christ is] one in all things, and one in all, as it is written (Colossians 3:11): not different in individuals, but true in all. But now we worship the very word of the Gospel.
Book One
(Chap. I. — Vers. 1)
(Chapter 1, Verse 1) For many have tried to arrange the narration of events.
Most of our people, just like the ancient Jews, are formed and influenced by similar causes and examples, and they arrive at similar outcomes. They begin and end in harmony: For just as many in that divine people prophesied by the infused Spirit, while others promised to prophesy and abandoned their profession with lies (Jeremiah 28:1), they were pseudo-prophets rather than true prophets, like Ananias son of Azor. But the people had the grace to discern spirits, so that they could determine who should be included among the number of prophets and distinguish those whom, like a skilled money changer, they should disapprove of and whose corrupt material would tarnish instead of reflecting the true splendor of light. Likewise, even now in the New Testament, many have attempted to write Gospels that have not been approved by skilled money changers. However, they considered that only one thing should be understood from all this, which is divided into four books.
And there is indeed another Gospel, which is said to have been written by the twelve. Basilides also dared to write a Gospel, which is called the Gospel according to Basilides. There is also another Gospel, which is written according to Thomas. I am familiar with another writing according to Matthew. We read some things (Dist. 37, cap. Legimus aliqua), so that they may not be read; we read, so that we may not be ignorant; we read not to hold onto them, but to reject them, and to know what these magnific ones exalt their hearts in. But the Church, although it has the four Gospels, abounds throughout the entire world with evangelists: heresies, on the other hand, although they have many things, they do not have one thing. For many have made the attempt, but they are deprived of the grace of God. Moreover, many have also brought together into one those things from the four books of the Gospel which they considered to be consistent with their poisonous assertions. Thus, the Church, which has one Gospel, teaches one God: but those who assert a different God of the Old Testament and a different one of the New, have made not one God, but many, out of many Gospels.
Since many, he says, attempted. Certainly those attempted who were unable to fulfill. Therefore, even Saint Luke testifies with a more abundant testimony, saying that many have attempted. For he who attempted to arrange, attempted with his own labor, and did not fulfill. For without effort, the gifts and grace of God are, which, when they have poured themselves out, usually irrigate; so that it does not need, but rather overflows, the talent of the writer. Matthew did not attempt, Mark did not attempt, John did not attempt, Luke did not attempt: but with the divine Spirit providing abundance of words and all things, they began and completed without any effort. And for this reason he says:
Since many have attempted to organize the narration of things that are complete in us or that abound in us.
For what overflows does not fail anyone: and when the faith is proven by the effects, the outcome reveals it. Therefore, the Gospel is complete and overflows to all the faithful throughout the whole world, and it irrigates the minds of all and strengthens their spirit. Therefore, being founded on the rock, and those who have embraced the fullness of faith and the firmness of constancy rightly say: Those things which are complete in us; since they discern the true and the false not by signs and wonders, but by the true word, who describe the saving deeds of the Lord or who direct their minds to His marvelous works. For what could be more reasonable than to believe that those deeds that are above human nature are of a superior nature; and yet when you read those things that are moral, do you believe that they are the passions of the body? Thus, our faith is based on the word and reason, not on signs.
(Vers. 2.)
(Verse 2.) As they have handed down, he said, to us who saw from the beginning ourselves, and were ministers of the Word.
This expression does not fit, so that we may believe it to be more of a ministry of the word seen than heard. But because it signifies not a proleptic verb, but a substantial Verb that was made flesh and dwelt among us, let us understand not a common word, but that heavenly one to which the Apostles ministered. And yet it is read in Exodus, because the people saw the voice of the Lord (Exod. XX, 18): and surely the voice is not seen but heard. For what is a voice, if not a sound that is not seen by the eyes, but perceived by the ears? Indeed, Moses wanted to declare with his highest genius that the voice appears to be of God; it appears to the inner eye of the mind; but in the Gospel, it is not the voice, but that which is more excellent than the voice, it is the Word that appears. And so the holy Evangelist John says: That which was, he says, from the beginning, what we have heard, and what we have seen with our eyes, and our hands have handled, of the Word of life: and the life appeared, and we saw, and we bear witness, and we announce to you the life which was with the Father, and appeared to us (1 John 1:1-2). Therefore, you see that the Word of God was both seen by the apostles and heard. For they not only saw the Lord according to the body, but also according to the Word; for they saw the Word, who, along with Moses and Elijah, saw the glory of the Word. (See Augustine, Epistle 148, al. 111). For these people saw Jesus, who saw Him in His glory; others did not see Him, who could only see His body; for Jesus is not seen with bodily eyes, but with spiritual eyes.
Finally, the Jews did not see Him because they did not see Him in the spirit. For Abraham saw Him; as it is written: Abraham saw My day and rejoiced (John 8:56). Therefore, Abraham saw Him, who did not see the Lord in the body, but who saw in the spirit, saw in the body. But whoever saw in the body and did not see in the spirit, did not see in the body what he saw. Isaiah saw Him; and because he saw in the spirit, he also saw in the body. Finally, He had neither appearance nor beauty, as it is written, (Isaiah 53:2). The Jews did not see Him; for their foolishness had blinded them. He Himself also testifies that He cannot be seen by the Jews, saying: Blind leaders, straining out a gnat and swallowing a camel (Matthew 23:24). Pilate did not see Him; nor did those who cried out: Crucify Him, crucify Him (John 19:6); for if they had seen Him, they would never have crucified the Lord of majesty. Therefore, whoever has seen God has seen Emmanuel, that is, has seen God with us; but whoever has not seen God with us could not have seen the one whom the virgin gave birth to. Finally, those who have not believed in the Son of God have not believed in the Son of the virgin.