Catena Aurea by St. Thomas Aquinas - Luke
CHAP . 1
1:1–4
Ver. 1. Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,
2. Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word:
3. It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,
4. That thou mightest know the certainty of those things, wherein thou hast been instructed.
EUSEBIUS . (Eccl. Hist. iii. 4.) St. Luke at the commencement of his Gospel has told us the reason of his writing, which was, that many others had rashly taken upon themselves to give accounts of those things of which he had a more certain knowledge. And this is his meaning when he says, Forasmuch as many have taken in hand to set forth in order a declaration of things.
AMBROSE . (Expos. Ev. Luc. l. i. c. i.) For as many among the Jewish people prophesied by inspiration of the Spirit of God, but others were false prophets rather than prophets, so now also have many attempted to write Gospels which the good moneychanger refuses to pass. 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 by Matthias.
BEDE . (in proœm. Lucæ.) The many who are mentioned, he reckons not so much by their number, as by the variety of their manifold heresies; men who were not endued with the gift of the Holy Spirit, but engaging in a vain work, have rather set forth in order a relation of events, than woven a true history.
AMBROSE . Now they who have attempted to set forth these things in order have laboured by themselves, and have not succeeded in what they attempted. For without the assistance of man come the gifts and the grace of God, which, when it is infused, is wont so to flow, that the genius of the writer is not exhausted, but ever abounding. He well says therefore, Of things which have been fully accomplished among us, or which abound among us. For that which abounds is lacking to none, and no one doubts about that which is fulfilled, since the accomplishment builds up our faith, and the end manifests it.
TITUS BOSTRENSIS . (in proœm. Lucæ.) He says, of things, because not by shadows, as the heretics say, did Jesus accomplish His advent in the flesh, but being as He was the Truth, so in very truth He performed His work.
ORIGEN . (Hom. i. in Luc.) The effect upon his own mind, St. Luke explains by the expression, of the things which have been fully accomplished among us, i. e. have had their full manifestation among us, (as the Greek word πεπληροφορημένων signifies, which the Latin cannot express in one word,) for he had been convinced of them by sure faith and reason, and wavered not in any thing.
CHRYSOSTOM . (Comm. in Act. Apost. Hom. i.) The Evangelist was so far from being content with his single testimony, that he refers the whole to the Apostles, seeking from them a confirmation of his words; and therefore he adds, as they handed them down to us, who were themselves from the beginning eyewitnesses.
EUSEBIUS . (sup.) Luke is a sure witness, because he obtained his knowledge of the truth either from St. Paul’s instructions, or the instructions and traditions of the other Apostles, who were themselves eyewitnesses from the beginning.
CHRYSOSTOM . (sup.) He says, were eyewitnesses, because this is our chief ground for believing in a thing, that we derive it from those who were actually eyewitnesses.
ORIGEN . It is plain that of one kind of knowledge, the end is in the knowledge itself, as in geometry; but of another kind, the end is counted to be in the work, as in medicine; and so it is in the word of God, and therefore having signified the knowledge by the words were themselves eyewitnesses, he points out the work by what follows, and were ministers of the word.
AMBROSE . This expression is used, not that we should suppose the ministry of the word to consist rather in seeing than hearing, but that, because by the word was meant not a word that can be spoken by the mouth, but one of real existence, we may understand that to have been not a common, but a Heavenly Word, to which the Apostles ministered.
CYRIL OF ALEXANDRIA . (non occ.) In what he says of 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 by means of the flesh was made visible.
AMBROSE . Now not only did they see the Lord in the body, but also in the Word. For they saw the Word, who with Moses and Elias saw the glory of the Word. Others did not see it, who could only see the body.
ORIGEN . It is written in Exodus, The people saw the voice of the Lord. (Exod. 20:18.) Now a voice is rather heard than seen. But it was so written, to shew us that men see the voice of the Lord with other eyes, which they only have who are worthy of them. Again in the Gospel, it is not the voice that is perceived, but the Word, which is more excellent than the voice.
THEOPHYLACT . (Præf. in Luc.) By these words it is plainly implied, that Luke was not a disciple from the beginning, but became one in course of time; others were disciples from the beginning, as Peter, and the sons of Zebedee.
BEDE . Nevertheless both Matthew and John were obliged in many things that they wrote to consult those who had had means of knowing the infancy, childhood, and genealogy of our Lord, and of seeing the things which he did.
ORIGEN . St. Luke hereby explains to us the source of his writing; seeing that what things he wrote, he gained not from report, but had himself traced them up from the beginning. Hence it follows, It seemed good to me also, having carefully investigated every thing from the very first, to write to thee in order, most excellent Theophilus.
AMBROSE . When he says, It seemed good to me, he does not deny that it seemed good to God: for it is God who predisposes the wills of men. Now no one has doubted that this book of the Gospel is more full of details than the others; by these words then he claims to himself, not any thing that is false, but the truth; and therefore he says, “It seemed good to me, having investigated every thing, to write.” Not to write every thing, but from a review of every thing; “for if all the things which Jesus did were written, I do not think the world itself could contain them.” (John 21:25.) But purposely has Luke passed by things that were written by others, in order that each book of the Gospel might be distinguished by certain mysteries and miracles peculiar to itself.