17th Sunday after Pentecost

Therefore, we believe that Peter could not have doubted, having been convinced by so many examples of virtue. It is also clear that John believed when he saw the Savior, who believed at that moment, after he saw the empty tomb. So why does Luke mention that several were troubled? First of all, because the opinion of a few includes the sentiment of the majority; secondly, even though Peter believed in the resurrection, he could still be troubled when he saw the Lord suddenly appear with his body in a place that was locked and enclosed by walls. So Luke, in his historical account, pursued each particular event: he considered the end, while here he focused on the sequence. For, by saying: "Then he opened their minds to understand the Scriptures," he confesses that the disciples themselves came to believe what was written.

Therefore I think it most natural that our Lord indeed instructed His disciples, that they should see Him in Galilee, but that He first presents Himself as they remained still in the assembly through fear.

But afterwards when their hearts were strengthened, the eleven set out for Galilee. Or there is no difficulty in supposing that they should be reported to have been fewer in the assembly, and a larger number on the mountain.

But persuaded by the example of their virtues, we can not believe that Peter and John could have doubted. Why then does Luke relate them to have been affrighted. First of all because the declaration of the greater part includes the opinion of the few. Secondly, because although Peter believed in the resurrection, yet he might be amazed when the doors being closed Jesus suddenly presents Himself with His body.

Let us then consider how it happens that the Apostles according to John believed and rejoiced, according to Luke are reproved as unbelieving. John indeed seems to me, as being an Apostle, to have treated of greater and higher things; Luke of those which relate and are close akin to human. The one follows an historic course, the other is content with an abridgment, because it could not be doubted of him, who gives his testimony concerning those things at which he was himself present. And therefore we deem both true. For although at first Luke says that they did not believe, yet he explains that they afterwards did believe.

They were troubled and terrified, thinking they were seeing a spirit. This is what the Manichean heretics suspect and believe about Christ, that He was not true flesh, but a spirit. This first thought arose in the hearts of the apostles. And indeed those Manicheans never believed that Jesus was a man. However, the disciples knew the man with whom they had conversed for such a long time. But after He died, could they believe that what they knew could be raised again if it could die? Therefore, He appeared to their eyes as the one they knew. And not believing that true flesh could rise from the grave on the third day, they thought they were seeing a spirit. This error of the apostles is the sect of the Manicheans. However, when these things are objected to them, they usually respond in this way: What harm do we believe? We believe Christ as God, we believe He was a spirit, we do not believe He was flesh. Spirit is better than flesh. We believe what is better; we do not wish to believe what is worse. If there is nothing wrong with this statement, let Jesus leave His disciples in this error. What harm did the disciples believe too? They believed Christ to be a spirit. For they did not think He was nothing, but a spirit. If you think you are at risk from a small sickness, listen to the doctor's sentence.

The disciples had known Christ to be really man, having been so long a time with Him; but after that He was dead, they do not believe that the real flesh could rise again from the grave on the third day. They think then that they see the spirit which He gave up at His passion. Therefore it follows, But they were terrified and affrighted, and supposed that they had seen a spirit. This mistake of the Apostles was the heresy of the Manichæans.

For which reason he adds: But troubled and frightened, they supposed that they were seeing a spirit. They were frightened because they had seen him dead on the cross, and because they feared lest "Satan should transform himself into an angel of light," and because he had come with the doors shut: whence John 20: "When therefore it was late on that day, the first of the week, and the doors were shut, Jesus came and stood in the midst and said to them: Peace be to you."

But in this there seems to be a contradiction between Luke and John, because in John 20 it is said: "The disciples were glad, having seen the Lord." But there is no contradiction, because first they were frightened, but afterward, when his hands and side had been shown, they were glad. — There also seems to be a contradiction because John says that "Thomas was not with them when Jesus came"; but Luke says that "they found the eleven gathered together." — But to this Augustine responds that Thomas was with the disciples when those two returned, but afterward went out before the Lord appeared while they were speaking.

But as touching the reality of His body, what can be plainer? When they were doubting whether He were not a phantom-nay, were supposing that He was one-He says to them, "Why are ye troubled, and why do thoughts arise in your hearts? See my hands and my feet, that it is I myself; for a spirit hath not bones, as ye see me have." Now Marcion was unwilling to expunge from his Gospel some statements which even made against him-I suspect, on purpose, to have it in his power from the passages which he did not suppress, when he could have done so, either to deny that he had expunged anything, or else to justify his suppressions, if he made any.

But since this word did not quiet the agitation of their souls, He shows them in another way that He is the Son of God, who knows the hearts.

And when he had said this, he showed them his hands and feet. Not only the hands and feet, which bore the marks of the nails, but also the side which had been pierced by a spear, as attested by John, he showed. So that by showing the scars of his wounds, he might heal their wound of doubt and unbelief. Indeed, just as after the resurrection he graciously revealed the places of the nails and the spear to strengthen the faith and hope of his disciples, so in the day of judgment he will come revealing the same signs of his passion and the very cross itself to confound the wickedness and unbelief of the proud. Clearly, that he might show to all, angels and men alike, that it is him who died for the impious and by the impious, and they shall see (as it is written) him whom they pierced, and all the tribes of the earth shall mourn over him (Rev 1:7). Certainly, it must be noted that the Gentiles are accustomed to raising a challenge in this place, and foolishly ridicule the faith in our hoped-for resurrection. For if your God (they say) could not heal the wounds inflicted by the Jews on himself, but as you say, took the marks of the scars with him to heaven, with what boldness do you believe that he will restore your bodies from dust to their entirety? To which the response must be that our God, who raised his flesh, glorified now with perpetual immortality, from the sepulcher when and how he chose, also restored it as he willed. For it does not follow that he who is proven to have done greater things would be unable to do lesser ones. But certainly, out of grace of his dispensation, he who did the greater chose not to erase the lesser, that is, he who destroyed the realms of death chose not to obliterate the signs of death. First, evidently, so that through these he might establish the faith of his resurrection for the disciples. Then, so that while interceding with the Father for us, he might always show what kind of death he endured for the life of mortals. Third, so that he might always renew the signs of the same death by which they have been redeemed, generously aiding them, so that they might never cease to sing the mercies of the Lord eternally, but let those say, who have been redeemed by the Lord, that he is good, for his mercy endures forever. Finally, so that, in the judgment, he might also demonstrate to the faithless how justly they are condemned, by showing, among other crimes, even the scars of the wounds he received from them. Just as if some most valiant man, by the command of his King, striving in singular combat for the salvation of the entire people, should receive many wounds but nonetheless kill the enemy, plunder his spoils, and bring victory to his people; and when asked by the physician tasked with his care whether he desires to be healed in such a way that no traces of the wounds remain or rather that the scars should remain while all deformity and filth are completely absent, he would reply that he prefers to be healed in such a way that, having fully recovered his former state of health and glory, he perpetually carries with him the signs of such a great triumph. Likewise, the Lord, for the perpetual sign of victory, preferred to bring the scars of the wounds of his passion with him to heaven, rather than to erase them. Yet, none of this detracts from the faith in our resurrection, concerning which it is prophesied with true promise: Not a hair of your head will perish (Luke 21:18).

Likewise, for greater certainty he not only presented a palpable body, but also showed the scars of his body; whence he adds: And when he had said this, he showed them his hands and feet, namely with the scars. Now the Lord preserved these, as Bede says, for four reasons: "First, to establish faith in the resurrection. Second, so that when supplicating the Father on our behalf, he may always show what kind of death he endured. Third, so that to those redeemed by his death, he may intimate how mercifully they were aided, by setting forth the signs of that same death. Finally, so that at the judgment he may declare how justly the impious are condemned"; Revelation 1: "Every eye shall see him, and they also who pierced him." — A further reason could also be assigned, namely, to inflame our cold affection, as Ambrose says. And sixth, as a sign of victory: whence Bede: "He preserved the scars not out of inability, but so that he might bear about the triumph of his perpetual victory." Seventh, as a preeminent sign of love: whence Isaiah 49: "In my hands I have inscribed you"; and Song of Songs 8: "Set me as a seal upon your heart."

(Mor. 14. c. 55.) It follows, And when he had thus spoken, he showed them his hands and his feet, on which indeed were clearly marked the prints of the nails. But according to John, He also showed them His side which had been pierced with the spear, that by manifesting the scar of His wounds He might heal the wound of their doubtfulness. But from this place the Gentiles are fond of raising up a calumny, as if He was not able to cure the wound inflicted on Him. To whom we must answer, that it is not probable that He who is proved to have done the greater should be unable to do the less. But for the sake of His sure purpose, He who destroyed death would not blot out the signs of death. First indeed, that He might thereby build up His disciples in the faith of His resurrection. Secondly, that supplicating the Father for us, He might always show forth what kind of death He endured for many. Thirdly, that He might point out to those redeemed by His death, by setting before them the signs of that death, how mercifully they have been succoured. Lastly, that He might declare in the judgment how justly the wicked are condemned.

Then they offered him a piece of broiled fish, and a honeycomb. And when he had eaten before them, he took the remains and gave them to them. What do we believe the broiled fish to signify, if not the Mediator between God and men, himself suffering as a man? For he deigned to hide in the waters of the human race and willed to be caught in the snare of our death, and as it were, to be roasted by the fire of his passion. But he who deigned to become a broiled fish in his passion, was to us a honeycomb in his resurrection. Or does the one who willed in the broiled fish to symbolize the tribulations of his passion, in the honeycomb wish to express both natures of his person? For the honeycomb is honey in wax. The honey in the wax is divinity in humanity. Thus, the Redeemer manifests his own, so that he might lay out for us the path to follow. For behold, he wished to join a honeycomb with his broiled fish because assuredly he receives into eternal rest in his body those who here endure tribulations for God and do not withdraw from the love of interior sweetness. When a honeycomb is taken with a broiled fish, it means that those who here take on affliction for the truth are there satisfied with true sweetness.

But mystically, the broiled fish of which Christ ate signifies the sufferings of Christ. For He having condescended to lie in the waters of the human race, was willing to be taken by the hook of our death, and was as it were burnt up by anguish at the time of His Passion. But the honeycomb was present to us at the resurrection. By the honeycomb He wished to represent to us the two natures of His person. For the honeycomb is of wax, but the honey in the wax is the Divine nature in the human.

And therefore he adds: And they offered him a piece of broiled fish and a honeycomb. Now Christ ate this not in secret but publicly, as a proof of his resurrection. Hence he adds: And when he had eaten before them, taking the remains, he gave to them. Now the Lord ate not from need but from power. Hence, just as "the ray of the sun absorbs water in one way and the earth in another, because the former does so by power, the latter by need," so Christ before the resurrection took food from necessity, but after the resurrection consumed it by his own power. And therefore Augustine, in the thirteenth book of The City of God, says: "Not the power but the want of eating and drinking shall be taken away from glorified bodies." Therefore the truth of the eating was a true proof of the resurrection.

And it should be noted that by the broiled fish is understood the affliction of the humanity assumed. Hence Bede says: "The broiled fish is the Mediator himself who suffered, caught in the waters of the human race, broiled at the time of the passion." As a figure of this, Tobias, chapter six, says of the fish that was caught: "If you place a piece of its heart upon coals, its smoke drives out every kind of demon." This is the fish in whose mouth is found the price of our redemption, as is intimated in Matthew, chapter seventeen.

By the honeycomb, however, is understood Christ as God and as glorified. Hence Bede says: "Christ is a honeycomb to us in the resurrection. The honeycomb, honey in wax, is the Divinity in the humanity." The Psalm says: "Taste and see that the Lord is sweet." And therefore in the canticle of Deuteronomy: "That he might suck honey from the rock and oil from the hardest stone." — This therefore is the food in which Christ delights, because all his delight is in himself. The remains of this food spiritual men eat, of whom Wisdom, chapter sixteen, says: "You provided them bread prepared from heaven without labor." The Psalm says: "With your remains you shall prepare their countenance."

(Orat. 1. de Res.) By the command of the law indeed the Passover was eaten with bitter herbs, because the bitterness of bondage still remained, but after the resurrection the food is sweetened with a honeycomb; as it follows, And they gave him a piece of a broiled fish, and a honeycomb.

In the midst of these things, both yesterday's reading of the holy Gospel and today's admonishes us that we ought to carefully consider why our Lord and Redeemer is recorded to have eaten roasted fish after his resurrection. For what is repeated in deed is not without mystery. For in this reading he ate bread and roasted fish, but in that which was read yesterday he ate with the roasted fish also a honeycomb. What do we believe the roasted fish signifies, except the Mediator himself between God and men who suffered? For he deigned to hide in the waters of the human race, he willed to be caught, caught in the snare of our death, and was as it were roasted by tribulation at the time of his passion. But he who deigned to become a roasted fish in his passion, became a honeycomb for us in his resurrection. Or did he who wished to prefigure the tribulation of his passion in the roasted fish, wish to express both natures of his person in the honeycomb? For a honeycomb is honey in wax, but honey in wax is divinity in humanity.

And therefore he would remember the passage concerning the eating of our Lord, where it is written of Him that, "He made the festival, and ate the passover;" or where it is said that, "They set before Him a piece of broiled fish and a piece of honeycomb;" or where again it is written, "They had fishes and bread." And these and such like things doth the glutton bring forward as proofs when he wisheth to eat everything freely, and the rule of the freedom of Christ, Who like God was above laws and commandments, doth he set forth to be a stumbling-block to his life, and he understandeth not the reason of that rule and conduct, and he perceiveth not that other types were inscribed therein.

Yes, and besides the figure, there is contumely with ready lip, and dishonour, and infamy, and the ferocity involved in the cruel things which then disfigured and lacerated the temples of the Lord, that you may now be crowned with laurel, and myrtle, and olive, and any famous branch, and which is of more use, with hundred-leaved roses too, culled from the garden of Midas, and with both kinds of lily, and with violets of all sorts, perhaps also with gems and gold, so as even to rival that crown of Christ which He afterwards obtained. For it was after the gall He tasted the honeycomb and He was not greeted as King of Glory in heavenly places till He had been condemned to the cross as King of the Jews, having first been made by the Father for a time a little less than the angels, and so crowned with glory and honour.

The foods He consumed seem to have a certain hidden meaning as well. By eating "a piece of broiled fish," the Lord indicates that by the fire of His Divinity He broiled our nature, which was swimming in the salt sea of this life, dried up all the moisture clinging to it from the deep waters, and especially from the waves, and thus made it divine food, rendering what was formerly unclean into a morsel pleasing to God. This is signified by the honeycomb, that is, the present sweetness of our nature, which was formerly rejected. Or, I also think that "broiled fish" signifies the active life, which by means of the coals of the desert and of silence destroys in us the excess of moisture and fatness, while "honeycomb" signifies knowledge or contemplation, since the words of God are sweet (Ps. 19:10). However, there is the honey of drones — pagan wisdom, and there is the honey of bees — divine wisdom, and the bee is Christ. Although it is small in size, for the word is brief and weak in power, since Paul preaches not with wisdom of words, lest the cross be made void (1 Cor. 1:17), nevertheless it is beloved by kings and common people alike, who use its labors for the health of their souls.

The things eaten seem also to contain another mystery. For in that He ate part of a broiled fish, He signifies that having burnt by the fire of His own divinity our nature swimming in the sea of this life, and dried up the moisture which it had contracted from the waves, He made it divine food; and that which was before abominable He prepared to be a sweet offering to God, which the honeycomb signifies. Or by the broiled fish He signifies the active life, drying up the moisture with the coals of labour, but by the honeycomb, the contemplative life on account of the sweetness of the oracles of God.

To convey therefore the truth of His resurrection, He condescends not only to be touched by His disciples, but to eat with them, that they might not suspect that His appearance was not actual, but only imaginary. Hence it follows, And when he had eaten before them, he took the remnant, and gave to them. He ate indeed by His power, not from necessity. The thirsty earth absorbs water in one way, the burning sun in another way, the one from want, the other from power.

He ate therefore after the resurrection, not as needing food, nor as signifying that the resurrection which we are expecting will need food; but that He might thereby build up the nature of a rising body.

To establish the truth of the Lord's resurrection, we should also note what Luke reports, saying: "Eating together with them, he commanded them not to depart from Jerusalem." And a little later: "While they were watching, he was lifted up, and a cloud received him from their sight." Note the words, mark the mysteries. Eating together he was lifted up. He ate, and he ascended, so that through the act of eating the truth of his flesh might be made evident.

After his resurrection from the dead, he put aside all his passions: ruin, hunger and thirst, sleep and fatigue, and the like. Although he did taste food after his resurrection, it was not in obedience to any law of nature. He did not feel hunger, but at the appointed time, he confirmed the truth of the resurrection by showing that the flesh which had suffered and that which had risen were the same.

When the disciples still did not believe and were not convinced even by touch, the Lord added yet another proof — the partaking of food, consuming what was eaten by a certain divine power. For everything that is naturally eaten by the mouth passes out through the bowels, but He, as we have said, partakes not according to the law of nature, but by a special dispensation.

Then he opened their minds to understand the Scriptures, and he said to them: Because it is written thus, and thus it was necessary for Christ to suffer, and to rise from the dead on the third day. He offers himself to be seen with the eyes, he offers himself to be handled by the hands. It is not enough to read, he recalls the Scriptures. And this is not enough, he opens the mind, so that what you read you understand. Then after commending the truth of his body, he commends the unity of the Church.

After having presented Himself to be seen with the eye, and handled with hands, and having brought to their minds the Scriptures of the law, He next opened their understanding that they should understand what was read.

The second key is the understanding of the Incarnate Word, through whom all things are restored. "These are the words which I spoke to you while I was yet with you, that all things must be fulfilled that are written in the Law of Moses and the Prophets and the Psalms concerning Me. Then He opened their minds, that they might understand the Scriptures." Who is speaking? The Word of God, of whom John writes: "The Word was made flesh, and dwelt among us," where He displayed two natures within a single Person. Hence: "Christ is the consummation of the Law unto justice for everyone who believes." The two Cherubim are the two Testaments whose gaze is directed upon Christ. He opened their minds when they understood the Scriptures, meaning that the book of Scriptures is understood precisely through that key, the Incarnate Word, the one eminently concerned with the works of restoration. For unless you understand the order and origin of restoration, you cannot understand Scriptures.

This is what incarnate Wisdom says: "I dwelt in the highest heavens," in the creation; "My throne is in a pillar of cloud," in the incarnation; "I have walked in the waves of the sea," in the passion; "I have penetrated into the bottom of the deep," in the penetration of Scriptures, for after He arose, "He opened their minds, that they might understand the Scriptures." By faith in the cross, Peter walked on the sea.

Second, with regard to the infused light of understanding, he adds: Then he opened their understanding, that they might understand the Scriptures: he, I say, opened, because he alone holds the key, according to that passage in Isaiah twenty-two: "I will give him the key of David, and he shall open, and none shall shut; and he shall shut, and none shall open." And therefore the Prophet asks in the Psalm: "Open my eyes, and I will consider the wondrous things of your law"; because, in Daniel two, "he reveals deep things and knows what is established in darkness, and the light is with him."

Now these deep mysteries in Scripture no one understands except through Christ crucified and raised up and proclaimed to the nations through the Holy Spirit, because the Scriptures are about him and for his sake, and therefore they are explained by him. Whence in the Apocalypse it is said that the Lion raised up and the Lamb slain opened the book: Apocalypse five: "The Lion of the tribe of Judah has conquered, who is worthy to open the book and to loose its seven seals. And I saw in the midst of the four living creatures and in the midst of the elders a Lamb standing as though slain." "And when he had opened the book, the four living creatures and the twenty-four elders fell down before the Lamb, and they sang a new song, saying: You are worthy, O Lord, to open the book and to loose its seals." And thus it is clear that he himself expounds the doctrine of the books of the Old and New Testament, that is, of the elders and the living creatures brought together.

Then opened He their understanding, that they might understand the Scriptures; and said unto them, That thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day; and that repentance and remission of sins should be preached in His name even among all nations."

Again, in the Pslams, David says: "Bring to God, ye countries of the nations"-undoubtedly because "unto every land" the preaching of the apostles had to "go out" -"bring to God fame and honour; bring to God the sacrifices of His name: take up victims and enter into His courts.

When the Lord had calmed and quieted the hearts of the disciples, having assured them of the reality of the resurrection of His body through His words, by allowing them to touch Him, and by partaking of food, then He opened their mind to understand the Scriptures. For if their soul had not been calmed, how would they have understood, being in a state of disorder, in a state of confusion? For "Be still," it is said, "and know" (Ps. 46:10).

Otherwise, how would their agitated and perplexed minds have learnt the mystery of Christ.

You heard what came to our ears just now from the Gospel: "Lifting up his hands, he blessed them. And it happened, while he was blessing them he withdrew from them, and was carried up to heaven." Who was carried up to heaven? The Lord Christ was. Who is the Lord Christ? He is the Lord Jesus. What is this? Are you going to separate the human from the divine and make one person of God, another of the man, so that there is no longer a trinity of three but a quaternary of four? Just as you, a human being, are soul and body, so the Lord Christ is Word, soul and body. The Word did not depart from the Father. He both came to us and did not forsake the Father. He both took flesh in the womb and continued to govern the universe. What was lifted up into heaven, if not what had been taken from earth? That is to say, the very flesh, the very body, about which he was speaking when he said to the disciples, "Feel, and see that a spirit does not have bones and flesh, as you can see that I have." Let us believe this, brothers and sisters, and if we have difficulty in meeting the arguments of the philosophers, let us hold on to what was demonstrated in the Lord's case without any difficulty of faith. Let them chatter, but let us believe.

He led them out as far as Bethany, and lifting up his hands, he blessed them. And it happened that while he blessed them, he parted from them, and was carried up into heaven. Omitting all that could have been done by him with the disciples over forty days, he silently joins the first day of his resurrection to the last day on which he ascended into heaven. Beautifully, as he was about to ascend into heaven, he led the disciples whom he blessed out to Bethany. Firstly, because of the name of the city, which is called the house of obedience. Because he who descended due to the disobedience of the perverse, ascended surely due to the obedience of the converted: For he died, as the Apostle says, for our offenses, and rose again for our justification (Romans 4). Secondly, also because of the location of the same village, or little city, which is said to be situated on the side of the Mount of Olives. Because evidently the house of the obedient Church, worthy of apostolic hospitality, has established its foundations not elsewhere but on the very side of the high mountain, that is, the side of Christ, faith, hope, and love. From which indeed, through the lance-opened side, it delighted to see the sacraments of blood and water, by which it is both born and nourished, flow forth. From whose most abundant peak, that is, from the summit of divinity, it desires the gifts of spiritual anointing, and eagerly expects the promises of perpetual light and peace. Thirdly, because as John writes, Bethany was near Jerusalem, about fifteen furlongs off (John 11). This number, indeed, due to the seven and eight which comprise it, fits the mysteries of the Scriptures, whether representing the life that is now or the life to come, or the Old and New Testament, or the rest of souls in the future and the resurrection of the flesh, or certainly something else entirely containing a heavenly and spiritual secret. And therefore rightly, to those to whom he opened the knowledge of both Testaments, whom he also taught every rule of living and hoping, he led out to the place where he would bless them and give them teaching commands, fifteen furlongs away. Rightly he separated the place of his glorious ascension from the place of his most victorious passion by fifteen furlongs, so that he might strengthen all who desire to live or die for him, with both the desire and love of first resting after death and finally being resurrected from the dead.

"Then he led them out to Bethany, and lifting up his hands, he blessed them." Our Redeemer appeared in the flesh to take away sins, remove what humans deserved because of the first curse, and grant believers an inheritance of everlasting blessing. He rightly concluded all that he did in the world with words of blessing. He showed that he was the very one of whom it was said, "For indeed he who gave the law will give a blessing." It is appropriate that he led those whom he blessed out to Bethany, which is interpreted "house of obedience." Contempt and pride deserved a curse, but obedience deserved a blessing. The Lord himself was made obedient to his Father even unto death, so that he might restore the lost grace of blessing to the world. He gives the blessing of heavenly life only to those who strive in the holy church to comply with the divine commands.

We must not pass over the fact that Bethany is on the slope of the Mount of Olives. Just as Bethany represents a church obedient to the commands of the Lord, so the Mount of Olives quite fittingly represents the very person of our Lord. Appearing in the flesh, he excels all the saints, who are simply human beings, by the loftiness of his dignity and the grace of his spiritual power. We chant to him in the Psalms, "God, your God, has anointed you with the oil of happiness above your companions." The present Gospel reading bears witness that he promised the favor of the same holy anointing to his companions, the faithful. He sent what he had promised, as we know, not long after that. It is delightful to hear how the house of obedience, the holy church, is built on the slope of the Mount of Olives. Let us read the Gospel of John where it said that when his suffering on the cross was fulfilled, "one of the soldiers opened his side with a lance, and immediately blood and water came out." These truly are the sacraments by which the church is born and nourished in Christ. These are the water of baptism that cleanses the church from sins and the blood of the Lord's chalice that confirms its gifts. It is also signed with the chrism of the Holy Spirit. The mountain on whose slope the holy city is situated, on which the gift of blessing is given, is properly called the Mount of Olives that it may be capable of being perfected on the day of redemption.

Having omitted all those things which may have taken place during forty-three days between our Lord and His disciples, St. Luke silently joins to the first day of the resurrection, the last day when He ascended into heaven, saying, And he led them out as far as to Bethany. First, indeed, because of the name of the place, which signifies "the house of obedience." For He who descended because of the disobedience of the wicked, ascended because of the obedience of the converted. Next, because of the situation of the same village, which is said to be placed on the side of the mount of Olives; because He has placed the foundations, as it were, of the house of the obedient Church, of faith, hope, and love, in the side of that highest mountain, namely, Christ. But He blessed them to whom He had delivered the precepts of His teaching; hence it follows, And he lifted up his hands, and blessed them.

Thirdly, as to the ascension of Christ, he adds: And he led them out to Bethany. This was not then, but on the fortieth day. This Bethany, moreover, is on the Mount of Olivet: whence above in chapter 19: "When he had drawn near to Bethphage and Bethany, at the Mount of Olivet." Now Bethany is interpreted as house of obedience, because through obedience one is placed on the mount that is Christ and is blessed by Christ and ascends into heaven.

And therefore he adds: And lifting up his hands, he blessed them; in which it is intimated that he is to be blessed by Christ who obeys him and does the works that he does for the sake of God. For, Hebrews six, "the earth, which drinks in the rain that often comes upon it and brings forth suitable vegetation, receives blessing from the Lord."

Having blessed them and gone ahead a little, he was carried up into heaven so that he might share the Father's throne even with the flesh that was united to him. The Word made this new pathway for us when he appeared in human form. After this, and in due time, he will come again in the glory of his Father with the angels and will take us up to be with him. Let us glorify him.Being God the Word, he became man for our sakes. He suffered willingly in the flesh, rose from the dead and abolished corruption. He was taken up, and he will come with great glory to judge the living and the dead, to give to every one according to his deeds.

Dearly beloved, through all this time between the resurrection of the Lord and his ascension, the providence of God thought of this, taught this and penetrated their eyes and heart. He wanted them to recognize the Lord Jesus Christ as truly risen, who was truly born, truly suffered and truly died. The manifest truth strengthened the blessed apostles and all the disciples who were frightened by his death on the cross and were doubtful of his resurrection. The result was they were not only afflicted with sadness but also were filled with "great joy" when the Lord went into the heights of heaven.It was certainly a great and indescribable source of joy when, in the sight of the heavenly multitudes, the nature of our human race ascended over the dignity of all heavenly creatures. It passed the angelic orders and was raised beyond the heights of archangels. In its ascension, our human race did not stop at any other height until this same nature was received at the seat of the eternal Father. Our human nature, united with the divinity of the Son, was on the throne of his glory. The ascension of Christ is our elevation. Hope for the body is also invited where the glory of the Head preceded us. Let us exult, dearly beloved, with worthy joy and be glad with a holy thanksgiving. Today we not only are established as possessors of paradise, but we have even penetrated the heights of the heavens in Christ. The indescribable grace of Christ, which we lost through the "ill will of the devil," prepared us more fully for that glory. Incorporated within himself, the Son of God placed those whom the violent enemy threw down from the happiness of our first dwelling at the right hand of the Father. The Son of God lives and reigns with God the Father almighty and with the Holy Spirit forever and ever. Amen.

But that He blessed them with uplifted hands, signifies that it becomes him who blesses any one to be furnished with various works and labours in behalf of others. For in this way are the hands raised up on high.

He led them out to Bethany; we think that this happened on the very fortieth day (from the resurrection). For what they speak of briefly, that (you should understand) takes place over the course of many days, as Luke himself also says in the Acts (Acts 1:3), that the Lord appeared to the disciples over the course of forty days, for He often appeared to them and often withdrew from them. The Lord "blessed" the disciples, perhaps in order to impart to them a power that would preserve them until the descent of the Spirit, or perhaps also for our instruction, so that when we depart somewhere, we would entrust those under us to safekeeping through a blessing.

Perhaps pouring into them a power of preservation, until the coming of the Spirit; and perhaps instructing them, that as often as we go away, we should commend to God by our blessing those who are placed under us.

He ascended on the fortieth day. Here we are today when everyone present is filled with the Holy Spirit as he comes upon him or her, and they speak with the tongues of all nations. He commends unity to us through the tongues of all nations. The Lord commends unity as he rises again. Christ commends it as he ascends. The Holy Spirit confirms it when he comes today.

"While he was blessing them, he departed from them and was carried into heaven." We must note that the Savior ascended into heaven after he gave his blessing to his disciples. At the same time, we must remember that, as we read in the Acts of the Apostles, angels appeared to them as they were watching his ascension. They said to them, "He will come in the same way as you have seen him going into heaven." We must labor with all eagerness to understand that the Lord will descend to judge us in the same form and substance of flesh with which he ascended. Since he departed blessing his apostles, he will also make us worthy of his blessing when he returns. He will give us the same status as those to whom he is going to say as they stand at his right hand, "Come, you who are blessed by my Father, receive the kingdom."

But with such ones Christ ascended, and therefore he adds: And it came to pass, while he blessed them, he departed from them and was carried up into heaven. Then was fulfilled that word of the Psalm: "God is ascended with jubilation, and the Lord with the sound of the trumpet"; and again: "Ascending on high, he led captivity captive, he gave gifts to men." — His ascension was prefigured in the ascent of the little cloud, of which Third Kings eighteen: "Behold, a little cloud like a man's footprint was ascending," etc.; in the ascension of Elijah: Fourth Kings two: "Elijah ascended by a whirlwind into heaven"; and by the rising of the sun; whence Habakkuk three, according to another translation: "The sun was lifted up, and the moon stood still in its order."

And through this, that Christ ascended to the heavenly places, the Church of Christ was ordered in its degrees; whence Ephesians four: "He who descended is the same who also ascended, that he might fill all things." But Christ was carried up in one way, Elijah in another. For Elijah was carried by the power of Angels and of a fiery chariot, but Christ by his own power, with both spiritual and corporeal creation serving him. And therefore in the Psalm: "He who ascends above the setting of the sun, the Lord is his name"; and Isaiah sixty-three: "Who is this who comes from Edom, with dyed garments from Bozrah, this one beautiful in his robe, striding in the greatness of his strength?"

But observe, that the Lord submits to our sight the promised rewards. He had promised the resurrection of the body; He rose from the dead, and conferred with His disciples for forty days. It is also promised that we shall be caught up in the clouds through the air; this also He made manifest by His works. For it follows, And it came to pass, while he blessed them, he was parted, &c.

But you will say, How does this concern me? Because thou also shalt be taken up in like manner into the clouds. For thy body is of like nature to His body, therefore shall thy body be so light, that it can pass through the air. For as is the head, so also is the body; as the beginning, so also the end. See then how thou art honoured by this beginning. Man was the lowest part of the rational creation, but the feet have been made the head, being lifted up aloft into the royal throne in their head.

And He began "to be carried up into heaven." Elijah ascended "into heaven" (4 Kings 2:11), for it seemed that he was carried up as if into heaven; but the Savior ascended into heaven itself as the forerunner of all, so that with His holy flesh He might appear before the face of God and seat it with the Father (Heb. 9:24): and now our nature in Christ receives worship from every angelic power.

And Elias indeed was seen, as it were, to be taken up into heaven, but the Saviour, the forerunner of all, Himself ascended into heaven to appear in the Divine sight in His sacred body; and already is our nature honoured in Christ by a certain Angelic power.

And they worshiped and returned to Jerusalem with great joy, and they were continually in the temple praising and blessing God. As the Lord ascended into heaven, the disciples worshiping in the place where His feet had last stood, immediately returned to Jerusalem, because there they were commanded to wait for the promise of the Father, which they had heard through the mouth of the Lord. They bring great joys, because they rejoice that their God and Lord, after the triumph of the resurrection, has also penetrated the heavens. They remain continually in the temple praising and blessing God, so that, in the place of prayer and among the devotions of praises, they might wait with ready and prepared hearts for the promised coming of the Holy Spirit. And we, following the example of the disciples, after celebrating in Jerusalem, and this in the vision of peace, the solemnities of the Lord's passion and resurrection, let us soon seek the fields of Bethany with Christ as our guide, so that with a peaceful mind, and already calmed from every whirlwind of discord, we might be imbued with the sacraments of His body and blood: let us ensure that we exist in the house of obedience, truly following His footsteps, who, to give us a form of living, was made obedient unto death (Philippians II). Thus indeed we also daily deserve to be exalted by His blessing, if, daily mindful of His triumphant ascension into heaven, praising and blessing God, in Jerusalem, that is, in the already and greatly desired vision of the heavenly peace, we rest, like men awaiting their lord when he returns from the wedding feast (Luke XII). Since the blessed evangelist Luke, among the four animals of heaven, is received as signified by the calf, by whose sacrifice those chosen for the priesthood were commanded to be initiated, because he undertook to set forth the priesthood of Christ more fully than the others, beautifully beginning his gospel from the ministry of the temple through the priesthood of Zechariah, he completed it in the devotion of the temple, when he concluded with the apostles there, namely, future ministers of the new priesthood, not in the blood of victims, but in the praise and blessing of God. Amen.

"Worshiping, they returned to Jerusalem with great joy and were continually in the temple praising and blessing God." Dearly beloved brothers and sisters, we should always remember, especially in this place, our Lord's words as he was glorifying his disciples: "Blessed are the eyes that see what you see." Who is truly capable of describing or of worthily imagining how with blessed sorrow they lowered to the earth the eyes with which they had looked at him whom the heavens were worshiping as their king? He was now returning to the throne of his Father's glory with the conquered mortal nature that he had taken. How sweet were the tears that they poured out when they were burning with lively hope and gladness over the prospect of their own entry into the heavenly fatherland! They knew that their God and Lord was now bringing there part of their own nature! Such a sight rightly restored them! Then they worshiped in the place where his feet stood. With many tears, they wet the place where he had most recently planted his footsteps. Then they immediately returned to Jerusalem, where he ordered them to wait for the coming of the Holy Spirit.

When the Lord ascended into heaven, the disciples adoring Him where His feet lately stood, immediately return to Jerusalem, where they were commanded to wait for the promise of the Father; for it follows, And they worshipped him, and returned, &c. Great indeed was their joy, for they rejoice that their God and Lord after the triumph of His resurrection had also passed into the heavens.

And observe that among the four beasts in heaven, (Ezek. 1:10. Rev. 4:7) Luke is said to be represented by the calf, for by the sacrifice of a calf, they were ordered to be initiated who were chosen to the priesthood; (Exod. 29:1.) and Luke has undertaken to explain more fully than the rest the priesthood of Christ; and his Gospel, which he commenced with the ministry of the temple in the priesthood of Zacharias, he has finished with the devotion in the temple. And he has placed the Apostles there, about to be the ministers of a new priesthood, not in the blood of sacrifices, but in the praises of God and in blessing, that in the place of prayer and amidst the praises of their devotion, they might wait with prepared hearts for the promise of the Spirit.

Fourth, as regards the devotion of the disciples, he adds: And they, worshipping him, returned to Jerusalem with great joy. With joy they return on account of the victory of the Lord, whom they saw had penetrated the heights of the heavens; whence the Gloss: "Because they see that their Lord, after the triumph of the resurrection, has penetrated the heavens, they rejoice." For Christ triumphed fully, according to that word in Colossians two: "Despoiling principalities and powers, he led them forth confidently, openly triumphing over them in himself." And about this they rejoiced, according to that word in Isaiah nine: "They shall rejoice before you, as those who rejoice at the harvest, as victors exult when the spoil is captured, when they divide the plunder."

Look at what courage! They had not yet received the Spirit, yet they live spiritually. Before they locked themselves in a house, but now they live in the midst of the chief priests and care nothing for worldly things, but, having despised everything, they constantly remain in the temple, praising and blessing God. Oh, if only we too, having become imitators of them, would constantly remain in a holy life, praising and blessing God with such a life! For a holy and virtuous life is glory and blessing to God, because to Him belongs all glory forever.

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.

And because spiritual joy disposes us to spiritual acts, namely to praising and praying, he therefore adds: And they were always in the temple praising and blessing God. Amen. They were in the temple to pray and to await the Holy Spirit, according to that passage above in the twelfth chapter: "And you yourselves like men waiting for their lord, when he shall return," etc. And because it belongs to spiritual men not only to wait, but also to exult and in exulting to praise: and this is the final act and that of the fatherland, because it has no end, according to that passage of the Psalm: "Forever and ever they shall praise you"; therefore the most blessed Luke most fittingly placed his ending here.

He therefore makes his ending with the ascension of Christ, so that he might perfectly and completely describe that circuit which Christ made, concerning which the Psalm says: "His going forth is from the summit of heaven, and his circuit even to the summit thereof"; and John 16: "I came forth from the Father and came into the world; again I leave the world and go to the Father."

He makes his ending in the temple, so that, just as he began from the legal priesthood, namely that of Zechariah, so he might conclude with the spiritual priesthood. Whence the Gloss: "Luke, who undertook to set forth the priesthood of Christ more fully than the others, began his Gospel from the ministry of the temple through the priesthood of Zechariah, and beautifully completed it in the devotion of the temple."

He also made his ending in the praise of God, in which there is an end without end. Whence Augustine in the last book of the City of God: "The Lord's day, which was consecrated as an eternal eighth day by the resurrection of Christ, prefigures the eternal rest not only of the spirit but also of the body, where we shall be at leisure and we shall see and we shall love and we shall praise: which shall be in the end without end. For what other end is ours but to arrive at the kingdom which has no end?" To which may Jesus Christ, the Son of God, lead us, through the intercession of his most sweet Mother and the most blessed Evangelist Luke; who with the Father and the Holy Spirit lives and reigns as God forever and ever. Amen.

The Spirit had not yet come, and yet their conversation is spiritual. Before they were shut up; now they stand in the midst of the chief priests; distracted by no worldly object, but despising all things, they praise God continually; as it follows, Praising and blessing God.

Whom imitating, may we ever dwell in a holy life, praising and blessing God; to Whom be glory and blessing and power, for ever and ever. Amen.

She was apparently not from the people of Israel, from whom came the patriarchs, the prophets and the parents of Our Lord Jesus Christ according to the flesh; from whom came the Virgin Mary, who brought forth Christ. Clearly this woman was not from that people but from the Gentiles. For, as we read, the Lord withdrew into the regions of Tyre and Sidon; and then the Canaanite woman, having gone beyond those borders, insistently sought help to heal her daughter who was beset by the devil. Tyre and Sidon were not cities of the people of Israel but of the Gentiles, although they were close to that people. She therefore cried out, eager to get help, and kept insisting. But she was ignored, not that mercy might be denied but that desire might be enkindled; not only that desire might be enkindled but, as I said before, that humility might be praised.

After our Lord departed from the Jews, he came into the regions of Tyre and Sidon. He left the Jews behind and came to the Gentiles. Those whom he had left behind remained in ruin; those to whom he came obtained salvation in their alienation. And a woman came out of that territory and cried, saying to him, "Have pity on me, O Lord, Son of David!" O great mystery! The Lord came out from the Jews, and the woman came out from her Gentile territory. He left the Jews behind, and the woman left behind idolatry and an impious lifestyle. What they had lost, she found. The one whom they had denied in the law, she professed through her faith. This woman is the mother of the Gentiles, and she knew Christ through faith. Thus on behalf of her daughter (the Gentile people) she entreated the Lord. The daughter had been led astray by idolatry and sin and was severely possessed by a demon.

(Verse 21, 22) And Jesus went out from there and withdrew to the parts of Tyre and Sidon. And behold, a Canaanite woman came out from those territories and cried out to him, saying. He leaves behind the scribes and the Pharisees who accuse him, and he goes into the parts of Tyre and Sidon, in order to care for the Tyrians and Sidonians. But the Canaanite woman goes out from her former territories, in order to fervently plead for her daughter's healing. Note that in the fifteenth place, the daughter of the Canaanite woman is healed.

Have mercy on me, Lord, son of David. For He knew how to call upon the son of David, because she had already gone out of her borders, and had abandoned the error of the Tyrians and Sidonians by changing their place and faith.

My daughter is being tormented by an evil spirit. I think the Canaanite people believed that those who were tormented by evil spirits were ignorant of the Creator and worshipped stones.

Leaving the Scribes and Pharisees and those cavillers, He passes into the parts of Tyre and Sidon; that He may heal the Tyrians and Sidonians; And Jesus went thence, and departed into the coasts of Tyre and Sidon.

And the daughter of this Chananæan I suppose to be the souls of believers, who were sorely vexed by a dæmon, not knowing their Creator, and bowing down to stones.

And why did He go at all into these parts? When He had set them free from the observance of meats, then to the Gentiles also He goes on to open a door, proceeding in due course; even as Peter, having been first directed to annul this law, is sent to Cornelius.

But if any one should say, "How then, while saying to His disciples, 'Go not into the way of the Gentiles,' doth He Himself admit her?" first, this would be our reply, that what He enjoined upon His disciples, He was not Himself also tied to; secondly, that not in order to preach did He depart; which indeed Mark likewise intimating said, He even hid Himself, yet was not concealed.

For as His not hastening to them first was a part of the regular course of His proceedings, so to drive them away when coming to Him was unworthy of His love to man. For if the flying ought to be pursued, much more ought the pursuing not to be avoided.

Tyre and Sidon were Gentile towns, for Tyre was the metropolis of the Chananæans, and Sidon the boundary of the Chananæans, towards the north.

He went that He might heal them of Tyre and Sidon; or that He might deliver this woman's daughter from the dæmon, and so through her faith might condemn the wickedness of the Scribes and Pharisees. Of this woman it proceeds; And, behold, a woman, a Chananite, came out from those parts.

Why did He not allow the disciples to go by way of the Gentiles (Mt. 10:5), while He Himself went to Tyre and Sidon, which were Gentile cities? Learn then, that He did not go there to preach, since, as Mark says, "He hid Himself" (Mk. 7:24). But rather, when He saw that the Pharisees had not accepted His words about food, He went to the Gentiles.

Above, the sufficiency of his teaching was shown, because it does not require observance of the law; here he shows that it is not restricted to one people, but is also sufficient for the salvation of the Gentiles. Now a threefold effect among the Gentiles is shown. First, in deliverance from the power of the demon; second, from the infirmities of sins; third, in spiritual refreshment. The second begins at and when Jesus had passed from there, he came by the sea of Galilee; the third at and Jesus, having called his disciples together, said. The deliverance from the power of demons is shown, because he freed a woman who was possessed by the Devil. First, the place is described; second, the insistence of the woman; third, the granting of her request. The second begins at and behold a Canaanite woman etc. The third at then Jesus answering, said to her etc. He says therefore and going out from there, he came into the district of Tyre and Sidon. Tyre and Sidon are two cities of the Gentiles. Because he was being rejected by the Jews, he withdrew to the Gentiles, according to Acts 13:46: to you it behooved us first to speak the word of God; but because you reject it and judge yourselves unworthy of eternal life, behold we turn to the Gentiles. And first the Lord shows the preeminence of the conversion of the observers of the law; second, the transition to the Gentiles, which was signified in Acts 10:15, where it is said that when Peter was at the house of Cornelius, he saw a linen cloth etc. and it was said to him: what God has made clean, do not you call common etc.

(ap. Anselm.) The great faith of this Chananæan woman is herein shewed. She believes Him to be God, in that she calls Him Lord; and man, in that she calls Him Son of David. She claims nothing of her own desert, but craves only God's mercy. And she says not, Have mercy on my daughter, but Have mercy on me; because the affliction of the daughter is the affliction of the mother. And the more to excite His compassion, she declares to Him the whole of her grief, My daughter is sore vexed by a dœmon; thus unfolding to the Physician the wound, and the extent and nature of the disease; its extent, when she says is sore vexed; its nature, by a dæmon.

To grasp the inner motive of the Canaanite woman for obtaining what came to pass, we must reflect on the impact of her words. There is a firm belief that there was and still is in Israel a community of proselytes who passed over from the Gentiles into the works of the law. They had left behind their previous life and were bonded by the religion of a foreign and dominating law as though from home. The Canaanites were inhabiting the lands of present-day Judea. Whether absorbed by war or dispersed to neighboring places or brought into servitude as a vanquished people, they carried about their name but lacked a native land. Intermingled with the Jews, therefore, these people came from the Gentiles. And since a portion of those among the crowds who believed were proselytes, this Canaanite woman most likely had left her territory, preferring the status of a proselyte—that is, coming out from the Gentiles to the community of a neighboring people. She was appealing on behalf of her daughter, who was a type for all the Gentile people. And since she knew the Lord from the law, she addressed him as Son of David. For in the law, the king of the eternal and heavenly kingdom is referred to as the "rod out of the stem of Jesse and the son of David." This woman, who professed Christ as both Lord and Son of David, did not need any healing. Rather, she was begging for help for her daughter—that is, the Gentile people in the grips of unclean spirits.

Or, This mother represents the proselytes, in that she leaves her own country, and forsakes the Gentiles for the name of another nation; she prays for her daughter, that is, the body of the Gentiles possessed with unclean spirits; and having learned the Lord by the Law, calls Him the Son of David.

See at any rate how worthy this woman is of every benefit. For she durst not even come to Jerusalem, fearing, and accounting herself unworthy. For were it not for this, she would have come there, as is evident both from her present earnestness, and from her coming out of her own coasts.

The evangelist speaks against the woman, that he may show forth her marvellous act, and celebrate her praise the more. For when thou hearest of a Canaanitish woman, thou shouldest call to mind those wicked nations, who overset from their foundations the very laws of nature. And being reminded of these, consider also the power of Christ's advent. For they who were cast out, that they might not pervert any Jews, these appeared so much better disposed than the Jews, as even to come out of their coasts, and approach Christ; while those were driving Him away, even on His coming unto them.

Having then come unto Him, she saith nothing else, but "Have mercy on me," and by her cry brings about them many spectators. For indeed it was a pitiful spectacle to see a woman crying aloud in so great affliction, and that woman a mother, and entreating for a daughter, and for a daughter in such evil case: she not even venturing to bring into the Master's sight her that was possessed, but leaving her to lie at home, and herself making the entreaty.

And she tells her affliction only, and adds nothing more; neither doth she drag the physician to her house, like that nobleman, saying, "Come and lay thy hand upon her," and, "Come down ere my child die."

But having described both her calamity, and the intensity of the disease, she pleads the Lord's mercy, and cries aloud; and she saith not, "Have mercy on my daughter," but, "Have mercy on me." For she indeed is insensible of her disease, but it is I that suffer her innumerable woes; my disease is with consciousness, my madness with perception of itself.

Also whosoever has his conscience polluted with the defilement of any sin, has a daughter sorely vexed by a daemon. Also whosoever has defiled any good that he has done by the plague of sin, has a daughter tossed by the furies of an unclean spirit, and has need to fly to prayers and tears, and to seek the intercessions and aids of the saints.

In these words is given us a pattern of catechizing and baptizing children; for the woman says not 'Heal my daughter,' or 'Help her,' but, Have mercy upon me, and help me. Thus there has come down in the Church the practice that the faithful are sponsors to God for their young children, before they have attained such age and reason that they can themselves make any pledge to God. So that as by this woman's faith her daughter was healed, so by the faith of Catholics of mature age their sins might be forgiven to infants. Allegorically; This woman figures the Holy Church gathered out of the Gentiles. The Lord leaves the Scribes and Pharisees, and comes into the parts of Tyre and Sidon, this figures His leaving the Jews and going over to the Gentiles. This woman came out of her own country, because the Holy Church departed from former errors and sins.

So then, let everyone who wants approach Him, and let the one say: "Son of David, have mercy on me"; and, if he hears, "What do you want Me to do for you?" let him say quickly, "Lord, let me receive my sight," and right away he will hear, "So I desire. Receive your sight" [Luke 18:38-42]. Let another say, "Lord, my daughter"-i.e. my soul-"is severely possessed by a demon" (Matthew 15:22), and he will hear: "I will come to heal her" [Matthew 8:7]. If someone is hesitant and does not wish to approach the Master, even if He comes to him and says, "Follow Me" [Matthew 9:9], then let him follow Him as the publican once did, abandoning his counting tables and his avarice, and, I am sure, He shall make of him, too, an evangelist rather than a tax collector. If someone else is a paralytic, lying for years in sloth, carelessness, and love of pleasure, and if he should see another, be it the Master Himself or one of His disciples, come to him and ask, "Do you want to be healed?" [John 5:2-7], let him receive the word joyfully and reply immediately: "Yes, Lord, but I have no man to put me into the pool of repentance." And then if he should hear, "Rise, take up your bed, and follow me," let him get up right away and run after the footsteps of the One Who has called him from on high. - "Second Ethical Discourse"

The woman said, "Have mercy, not on my daughter, who is unconscious, but on me who am suffering and experiencing these terrible things." And she did not say, "Come and heal," but "Have mercy."

And behold a woman. Here the insistence of the woman is presented. In her petition three things are signified. First, piety; second, faith; third, humility; and these are necessary for obtaining what one asks. The second begins at but she came and adored him; the third at but she said: yes, Lord. First, her entreaty is presented; second, the support of the disciples, at and his disciples came and besought him. Regarding the first, first the piety of the woman is presented; second, the silence of Christ, at who answered her not a word. He says therefore and behold a Canaanite woman. We can note six things. First, the conversion of the one asking; Sir. 18:23: before prayer, prepare your soul, and be not as a man who tempts God. For she prepares her soul when she cleanses herself from vices; Isa. 1:15: when you multiply your prayers, I will not hear you; for your hands are full of blood. And this is designated by this name Canaanite, which means the same as "changed"; Ps. 76:11: this is the change of the right hand of the Most High. Likewise, one who is converted should not only avoid sin, but also the occasion of sin; Sir. 21:2: flee from sin as from the face of a serpent. Second, her devotion should be noted, because she cried out. Crying out signifies great affection; Ps. 119:1: in my trouble I cried to the Lord. Third, piety is noted, because she considered another's misery as her own; hence she says have mercy on me, and this is great mercy; Job 30:25: I wept over him who was afflicted, and my soul had compassion on the poor. Likewise, humility is indicated, because she asked from confidence in the mercy of God; Dan. 9:4: keeping covenant and mercy to those who love you, and keep your commandments. Fourth, faith is indicated, which is necessary for petition; James 1:6: but let him ask in faith, nothing wavering. Likewise, she confesses the divine nature in him, in that she says Lord; Ps. 99:3: know that the Lord he is God. Likewise the human nature: Son of David, who is of the seed of David; Rom. 1:3: who was made for him of the seed of David, according to the flesh. Likewise, the explanation of her own need: my daughter is grievously, i.e., severely, troubled by a devil. And she can be a type of the whole Church of the Gentiles, or of anyone on behalf of his conscience, which is troubled by a devil when one acts against conscience; Luke 6:18: and those who were troubled with unclean spirits were cured. And she says grievously, in which she aggravates the sin; 2 Chron. 33:12: I have sinned, O Lord, I have sinned, and I acknowledge my iniquity; do not destroy me together with my iniquities.

(de Cons. Ev. ii. 49.) A question of discrepancy is raised upon this, that Mark says the Lord was in the house when the woman came praying for her daughter. Indeed Matthew might have been understood to have omitted mention of the house, and yet to have been relating the same event; but when he says, that the disciples suggested to the Lord, Send her away, for she crieth after us, he seems to indicate clearly that the woman raised her voice in supplication, in following the Lord who was walking. We must understand then, that, as Mark writes, she entered in where Jesus was, that is, as he had noticed above, in the house; then, that as Matthew writes. He answered her not a word, and during this silence of both sides, Jesus left the house; and then the rest follows without any discordance.

Therefore this woman besought the Lord on behalf of her daughter, the church of the Gentiles. "But he did not answer her a word." It was not that the Lord was unwilling to heal her but that he might reveal her great faith and humility. Then the disciples were moved to mercy and pleaded with the Lord, saying, "Send her away, for she is crying after us." But he answered and said, "I was not sent except to the lost sheep of the house of Israel." Now he said this to the crowd of Jews that they might have no excuse on the day of judgment, when they might pretend to say, "He wanted to come to the Gentiles rather than to us."

(ap. Anselm.) And by this delay in answering, He shows us the patience and perseverance of this woman. And He answered not for this reason also, that the disciples might petition for her; showing herein that the prayers of the Saints are necessary in order to obtain any thing, as it follows, And his disciples came unto him, saying, Send her away, for she crieth after us.

(non occ.) And if the Lord delays the salvation of a soul at the first tears of the supplicating Church, we ought not to despair, or to cease from our prayers, but rather continue them earnestly.

(Verse 23.) He did not answer him a word. Not out of Pharisaic pride, nor out of the scorn of the Scribes; but so that he would not seem to be contrary to his own command, by which he had instructed: Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans (Luke 10:5). For he did not wish to give occasion to the accusers and reserved the perfect salvation of the Gentiles for the time of his passion and resurrection.

And his disciples approached him, saying: Send her away because she cries out after us. At that time, the disciples still ignorant of the mysteries of the Lord, either moved by mercy, or desiring to be free from her persistence, were asking for the Canaanite woman, whom another Evangelist calls the Syrophoenician woman (Mark 7), or wanting to avoid her importunity; because she shouted more frequently not for the purpose of calling a compassionate person, but to call for a harsh physician.

Not from pharisaical pride, or the superciliousness of the Scribes, but that He might not seem to contravene His own decision, Go not into the way of the Gentiles. For He was unwilling to give occasion to their cavils, and reserved the complete salvation of the Gentiles for the season of His passion and resurrection.

The disciples, as yet ignorant of the mysteries of God or moved by compassion, beg for this Chananæan woman; or perhaps seeking to be rid of her importunity.

What is this new and strange thing? the Jews in their perverseness He leads on, and blaspheming He entreats them, and tempting Him He dismisses them not; but to her, running unto Him, and entreating, and beseeching Him, to her who had been educated neither in the law, nor in the prophets, and was exhibiting so great reverence; to her He doth not vouchsafe so much as an answer.

Whom would not this have offended, seeing the facts so opposite to the report? For whereas they had heard, that He went about the villages healing, her, when she had come to Him, He utterly repels. And who would not have been moved by her affliction, and by the supplication she made for her daughter in such evil case? For not as one worthy, nor as demanding a due, not so did she approach Him, but she entreated that she might find mercy, and merely gave a lamentable account of her own affliction; yet is she not counted worthy of so much as an answer.

Perhaps many of the hearers were offended, but she was not offended. And why say I, of the hearers? For I suppose that even the very disciples must have been in some degree affected at the woman's affliction, and have been greatly troubled, and out of heart.

Nevertheless not even in this trouble did they venture to say, "Grant her this favor," but, "His disciples came and besought Him, saying, Send her away, for she crieth after us." For we too, when we wish to persuade any one, oftentimes say the contrary.

He did not answer her a word, not out of contempt, but to show that He had come, in the first place, for the Jews, and to shut the mouths of those Jews who might later slanderously accuse Him of doing good to Gentiles. He also did not answer her so that He might reveal the persevering faith of the woman.

The disciples were oppressed by the cry of the woman and so begged Christ to send her away. They did this, not out of a lack of compassion, but rather with the desire to persuade the Lord to have mercy on her. But He said, "I was sent only to the Jews, who are lost sheep because of the wickedness of those shepherds to whom they had been entrusted." In this manner He discloses more fully the faith of the woman.

Consequently the silence of Christ is presented: who answered her not a word. But this seems remarkable, that the fountain of mercy was silent. And a threefold reason is given. The first, lest he seem to go against what he had said above: go not into the way of the Gentiles. Therefore he did not wish to grant her request promptly; nevertheless, because she insisted greatly, she obtained what she asked. Therefore it is given to be understood that through the insistence of petition, what is above the law is obtained; for it was of the law that only the Jews should be saved; but she, through her insistence, obtained what was above the law. The second reason is that her devotion might increase. Hab. 1:2: how long shall I cry, and you will not hear? I shall cry out to you suffering violence, and you will not save? Why have you shown me iniquity and labor, to see plunder and injustice against me? The third reason is that he might give occasion to the disciples so that they too would intercede for her; because however good someone may be, he still needs the prayers of others. Immediately there follows the intercession of the disciples. And first their petition is presented; second, Christ's response. He says therefore and his disciples came and besought him. And why did they approach? One reason is that they did not know why he delayed so long; second, they were moved by mercy; likewise, they could not bear the importunity of the woman; Luke 11:8: if he shall continue knocking, I say to you, although he will not rise and give him because he is his friend, yet because of his importunity he will rise and give him as many as he needs. The disciples do not say "heal her," but send her away, i.e., tell her: I will do nothing for you. And this is a manner of speaking; because when we intend one thing, the contrary is said. But one might object, because in Mark 7:25 it is said that she entered the house and there made her request. What then is meant here by because she cries after us? Augustine says that without doubt she was first in the house, and there she said have mercy on me, and then Jesus departed; and she followed him.

Then, in face of the Jews who were rejecting him, this Gentile woman asked him to heal her daughter. But the Lord turned a deaf ear to her. She fell down at his feet and adored him, saying, "Lord, help me." The Lord then said to her, "It is not fair to take the children's bread and throw it to the dogs." What have the Jews to say to this? Plainly he implied that they were children and called the Gentiles "dogs." The woman agreed, saying to the Savior, "Yes, Lord." That is to say, I know, Lord, that the Gentile people are dogs in worshiping idols and barking at God. "Yet even the little dogs eat the crumbs that fall from their masters' table." In other words, you came to the Jews and manifested yourself to them, and they didn't want you to make exceptions. What they rejected, give to us who are asking for it. Knowing the importunate faith of this woman, our Lord said, "O woman, your faith is great! Let it be done for you as you desire." Faith accepts what work does not merit, and through faith the Gentiles were made children out of dogs. As the Lord spoke through the prophet: "In the place where it was said to them, 'You are not my people' it shall be said to them, 'Sons of the living God.' " On the other hand, the unreceptive Jews were made loathsome dogs out of children, as the Lord himself said in his Passion through the prophet: "Many dogs surround me; a company of evildoers encircle me."

(Verse 25, 26.) But she came and worshiped him, saying: Lord, help me. He answered and said: It is not good to take the bread of the children and throw it to the dogs. The faith, patience, and humility of the Canaanite woman are preached in this remarkable passage. Faith, by which she believed that her daughter could be healed. Patience, by which she persevered in prayer even when rejected. Humility, by which she compared herself not to dogs, but to puppies. However, the ethnic dogs are called such because of their idolatry, being given to the consumption of blood and carried away by the corpses of the dead into madness. Note that this Canaanite woman persistently called first David her son, then the Lord, and finally worshipped Him as God.

Note how perseveringly this Chananæan woman calls Him first Son of David, then Lord, and lastly came and worshipped him, as God.

The Gentiles are called dogs because of their idolatry; who, given to the eating of blood, and dead bodies, turn to madness.

Yet nevertheless the woman was not perplexed, but on seeing her advocates prevail nothing, she made herself shameless with a goodly shamelessness.

For whereas before this she had not ventured so much as to come in sight (for "she crieth," it is said, "after us"), when one might expect that she should rather depart further off in utter despair, at that very time she comes nearer, and worships, saying, "Lord, help me."

What is this, O woman? Hast thou then greater confidence than the apostles? more abundant strength? "Confidence and strength," saith she, "by no means; nay, I am even full of shame. Yet nevertheless my very shamelessness do I put forward for entreaty; He will respect my confidence." And what is this? Heardest thou not Him saying, "I am not sent but unto the lost sheep of the house of Israel?" "I heard," saith she, "but He Himself is Lord." Wherefore neither did she say, "Entreat and beseech," but, "Help me."

When the woman saw that her advocates, the apostles, had not succeeded, again she approaches fervently and calls upon the Lord.

But she came and adored him; hence she presses forward. And first her profession is presented; second, the response. Her profession is presented, because she recognized him as God, because she adored him. For although she had been repulsed by the apostles, she still pressed forward and adored. In this she recognizes God; Deut. 8:19: you shall adore the Lord your God, and him only shall you serve; Ps. 65:4: let all the earth adore you, O God etc. Help me. She does not say, pray for me, but, you help me, because you can; Ps. 120:2: my help is from the Lord, who made heaven and earth etc.

(Verse 27, 28.) But she said: Even so, Lord. For even the dogs eat the crumbs that fall from their masters' table. Then Jesus, answering, said to her: O woman, great is your faith: be it done to you as you wish. And her daughter was healed from that hour. I know, she said, that I am not deserving of the bread of the children, nor am I able to receive the whole food; nor to sit at the table with the father; but I am content with the crumbs of the puppies; so through the humility of the crumbs, I may obtain the greatness of the whole bread. Oh, the wonderful change of things! Israel, once a son, now dogs. Because of the diversity of faith, the order of names is changed. Concerning them, it is later said: Many dogs have surrounded me (Ps. 21:17). And: See the dogs, see the evil workers, see the mutilation (Phil. 3). We have heard with the Syrophoenician woman and the woman who had a flow of blood: Your faith is great, let it be done to you as you wish. And: Daughter, your faith has made you well.

Wonderful are shown the faith, patience, and humility of this woman; faith, that she believed that her daughter could be healed; patience, that so many times overlooked, she yet perseveres in her prayers; humility, that she compares herself not to the dogs, but to the whelps. I know, she says, that I do not deserve the children's bread, and that I cannot have whole meat, nor sit at the table with the master of the house, but I am content with that which is left for the whelps, that through humble fragments I may come to the amplitude of the perfect bread.

Wonderful change of things! Once Israel the son, and we the dogs; the change in faith has led to a change in the order of our names. Concerning them is that said, Many dogs hare come about me; while to us is said, as to this woman, Thy faith hath made thee whole. (Ps. 22:16.)

For, "that food is necessary for the children," saith she, "I also know; yet neither am I forbidden, being a dog. For were it unlawful to receive, neither would it be lawful to partake of the crumbs; but if, though in scanty measure, they ought to be partakers, neither am I forbidden, though I be a dog; nay, rather on this ground am I most surely a partaker, if I am a dog."

With this intent did Christ put her off, for He knew she would say this; for this did He deny the grant, that He might exhibit her high self-command.

But do thou, I pray thee, together with her faith see also her humility. For He had called the Jews "children," but she was not satisfied with this, but even called them "masters;" so far was she from grieving at the praises of others.

"Why, the dogs also," saith she, "eat of the crumbs that fall from their master's table."

Seest thou the woman's wisdom, how she did not venture so much as to say a word against it, nor was stung by other men's praises, nor was indignant at the reproach? Seest thou her constancy? He said, "It is not meet," and she said, "Truth, Lord;" He called them "children," but she "masters;" He used the name of a dog, but she added also the dog's act. Seest thou this woman's humility?

Hear the proud language of the Jews. "We be Abraham's seed, and were never in bondage to any man;" and, "We be born of God." But not so this woman, rather she calls herself a dog, and them masters; so for this she became a child.

But the whelps eat not the crust only, but the crumbs of the children's bread, because the despised among the Gentiles on turning to the faith, seek out in Scripture not the outside of the letter, but the spiritual sense, by which they may be able to profit in good acts.

When the woman saw that her advocates, the apostles, had not succeeded, again she approaches fervently and calls upon the Lord. Christ speaks of her as a dog, because the Gentiles led an unclean life and were involved with the blood of meat sacrificed to idols, while the Jews He speaks of as children. But she answers wisely and indeed profoundly, "Even though I am a dog and not worthy to receive a loaf of bread, that is, a mighty act and a great sign, nevertheless grant this to me which is a small thing by comparison with Thy power, though to me it is great. For crumbs are not large in the eyes of those who eat loaves, but to dogs they are large, and they feed on them."

But she said: yes, Lord. Here the remarkable humility and wisdom of the woman are indicated. He seemed to cast an insult upon her nation, but it is a mark of humility that she acknowledges the insult spoken. Hence she says yes, Lord. Likewise, greater humility is shown, because the Lord himself had said dogs, but she said little dogs; hence she says for even the little dogs eat of the crumbs. Likewise, the Lord had called the Jews children, but she called them lords; hence she says that fall from the table of their masters. And she humbly knew how to compel the Lord; as if to say: I do not ask, Lord, that you confer as many benefits on us as on the Jews, but that you give us of the crumbs; Sir. 35:21: the prayer of him who humbles himself shall pierce the clouds. And Ps. 101:18: he has had regard for the prayer of the humble.

The divine Scripture teaches us that not only the virtues of those who are worthy of praise, but also parents should be praised; so that, like an inherited legacy of unblemished purity, they surpass those whom we desire to praise. For what other purpose does the holy Evangelist have in this place, if not to ennoble the parents of St. John the Baptist through miracles, character, calling, and suffering? Similarly, the mother of the holy Samuel, Anna, is praised; thus Isaac received nobility of piety from his parents, which he bequeathed to his descendants. So Zacharias, not only a priest, but also from the division of Abijah, that is, noble among the higher families. And his wife, he said, is of the daughters of Aaron. Therefore, not only does the nobility of St. John the Baptist extend from his parents, but also from his ancestors; he is not exalted by secular power, but venerable by the succession of religion. For such ancestors were necessary to herald the coming of Christ; so that the faith of the Lord's advent would not appear to be suddenly conceived, but received from his ancestors and infused by the right of nature itself.

Divine Scripture teaches us with respect to those whom we commemorate, that not only the characters of the men themselves, but of their parents also, ought to be praised, that they might be distinguished by an inheritance, as it were, handed down to them of unspotted purity. Now not only from his parents, but also from his ancestors, St. John derives his illustrious descent, a descent not exalted by secular power, but venerable from its sanctity. Complete then is that praise which comprehends birth, character, office, actions, and judgments. The office was that of the Priesthood, as it is said, A certain Priest of the name of Zacharias.

His birth is implied in the mention made of his ancestors. Of the course of Abia, i. e. of high rank among the noblest families.

In the days of Herod, king of Judea, there was a certain priest named Zechariah, of the course of Abijah, and his wife was of the daughters of Aaron, and her name was Elizabeth. The most sacred noble lineage of the forerunner of the Lord is celebrated not only from his parents, but also from his ancestors, so that the faith in his advent, conceived not by sudden inspiration, but rather received by ancestral propagation, might be more freely proclaimed. And since indeed the dignity of Aaron, the first high priest in the law, is known to all, we should speak briefly of Abijah. When King David and the prophet sought with great devotion to find a dwelling place for the God of Jacob, the Lord determined that this should be done by Solomon instead, and therefore David prepared all the expenses for the house for Solomon and gave him the measurements and description of the house, so that as the external state of cultivation increased, the peak of inner devotion might also grow. He also distributed the division of the priestly and Levitical orders among all the works of the house of the Lord. For there were leaders of the sanctuary and leaders of God, that is, high priests, from both the sons of Eleazar and the sons of Ithamar. Their courses, according to their ministries, for entering the house of God, were divided into twenty-four lots, in which the course of Abijah, the family from which Zechariah was descended, fell by lot to the eighth. He divided the families by lots, one house which was presided over by Eleazar, and the other house which had the rest under it, Ithamar. Read the Words of the Days and also the seventh book of Josephus' Antiquities, where it is mentioned that each generation served God according to the order of lots for eight days from Sabbath to Sabbath. There too he asserts that from the tribe of the Levites, twenty-four parts were made so that they also, by lots, served for eight days according to the custom of the priests. And it is not for nothing that the first herald of the New Testament is born in the course of the eighth lot, because just as the Old Testament is often expressed by the number seven because of the Sabbath, so the New is sometimes expressed by the number eight because of the sacrament of either the Lord's or our resurrection. Hence, because the court of the heavenly kingdom is not penetrated otherwise than by the observance of both Testaments, it is rightly said that there was a mystical ascent of fifteen steps in the temple of Solomon. And he who, calling to the Lord in tribulation, is heard, is led to the heights by the same number of psalms of steps, so that, placed at last in the courts of the house of God, he may hear: May the Lord bless you out of Zion (Psalm 133). The time of Herod, the foreign king, also attests to the coming of the Lord. For it had been foretold that a ruler would not fail from Judah, nor a leader from his loins, until he who is to be sent shall come (Genesis 49). For since the fathers came forth from Egypt, judges of their nation ruled until Samuel the prophet, and then kings until the Babylonian captivity. After the return from Babylon, the chief affairs were managed by high priests until King Hyrcanus, who was also a high priest, being vexed by many calamities out of the envy of his brother, and ultimately killed by the deceit of Herod (whose father he had raised from an ignoble foreigner, that is, from the Idumean stock, making him a citizen and exalted), the kingdom of Judea was entrusted to Herod to govern by the command of Caesar Augustus. In the thirty-first year of his reign, according to the aforementioned prophecy, he who was to be sent came.

(in Luc. Evang.) Now the time of Herod, i. e. of a foreign king, bears witness to our Lord's coming, for it had been foretold, The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come. (Gen. 49:12.) For from the time that our fathers came out of Egypt, they were governed by judges of their own nation, until the Prophet Samuel; and then by kings, until the carrying away to Babylon. But 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 slain by Herod, after which the government of the kingdom was delivered over by the command of Augustus Cæsar to this same Herod, a foreigner, in whose thirty-first year, according to the prophecy we have mentioned, Shiloh came.

(in Homil. in vigil. S. Joh. Bap.) For John was allotted a Priestly tribe, that he might with the more authority herald forth a change of priesthood.

There were Princes of the Sanctuary or High Priests, both of the sons of Eleazar and the sons of Thamar, whose courses according to their respective services when they entered into the House of God David divided into twenty-four lots, of which the family of Abia (from which Zacharias was descended) obtained the eighth lot. (1 Chron. 24.) But it was not without meaning that the first preacher of the new covenant was born with the rights of the eighth lot; because as the old Covenant is often expressed by the seventh number on account of the Sabbath, so frequently is the new Covenant by the eighth, because of the sacrament of our Lord's or our resurrection.

In the mystery of the redemption of man, Christ is pointed to as a sacrificed calf in Luke, wherefore: "In the days of Herod,... there was a certain priest," and he is looking to the passion.

First, therefore, he shows the office of dignity, when he says: There was in the days of Herod, king of Judea, a certain priest named Zechariah. He sets forth the priestly office, adding royal dominion, to intimate that John was to foreannounce Christ, who was a priest according to the order of Melchizedek, that is, simultaneously king and priest: Hebrews 7: "Melchizedek, king of Salem, priest of the Most High God," etc. — Or he sets forth the kingdom to show that in the time of the Law, royal power preceded the priesthood, but now it is the reverse. Whence 1 Peter 2: "But you are a chosen generation, a royal priesthood," etc.; but in Exodus 19 it is said: "You shall be to me a priestly kingdom and a holy nation." — Or he sets forth the kingdom of Herod the foreigner, who was the first among foreigners to rule over the Jews, to show that the time of Christ's coming had arrived, and that the prophecy of the penultimate chapter of Genesis had been fulfilled: "The scepter shall not be taken away from Judah, nor a ruler," etc. — Or he names Herod to show that he was notorious in wickedness. For there was a threefold Herod, namely father, son, and grandson: the first was the Ascalonite, who slew the children, Matthew 2; the second was Antipas, who beheaded John, Matthew 14; the third was Agrippa, who killed James, enclosing Peter in prison, Acts 12; but the first was the most infamous and the cruelest of all. Therefore, because "against evil, good," conversely there is named the priest Zechariah, to show that he was renowned in goodness and a friend of God, according to that passage of Exodus 33: "You have found grace before me, and I have known you by name"; nor does he show him to be a priest only by name, but also by lineage; whence he says: Of the course of Abijah, that is, of the lineage, according to the exposition of Bede in the Gloss, saying: "When David enlarged the worship of God, as is said in 1 Chronicles 24, he divided the ministries of the priests into twenty-four lots; among which the eighth lot fell to the family of Abijah, from which Zechariah descended, so that the herald of the New Testament might be born in the course of the eighth lot, because by the number eight the New Testament is understood, just as the Old is understood by the number seven."

Second, he sets forth the honorable marriage in that he says: And his wife was of the daughters of Aaron; and thus both were of the priestly lineage, and by this were suited for marriage according to the commandment of the Lord; Numbers 36: "Let all men take wives from the same tribe and kindred, and likewise let all women take husbands." He sets forth her name, because he was thus going to speak of her frequently: And her name was Elizabeth, both in the conception and the salutation and the birth; whence: "the time of Elizabeth was fulfilled," etc. Moreover, he sets forth the honorable marriage alongside the office of dignity, so that from both the conception might be rendered more commendable; Wisdom 4: "O how beautiful is the chaste generation with glory," etc.

(noc occ.) St. Luke commences the history of his Gospel with Zacharias and the birth of John; relating one marvellous event before another, the less before the greater. For since a virgin was about to become a mother, it had been fore-ordained by grace that the old should previously conceive. He fixes the time, when he says, In the days of Herod, and in the following words adds his rank, king of Judæa. (in Matt. cap. 2.). There was another Herod, who killed John; he was tetrarch, whereas this one was king.

I do not know what is the most important thing that we should preach—that he [John the Baptist] was wonderfully born or more wonderfully slain—for he was born as a prophecy and murdered for truth. By his birth he announced the coming of the Savior, and by his death he condemned the incest of Herod. This holy and righteous man, who was born in an uncommon way as the result of a promise, merited from God that he should depart this world by an uncommon death—that he should by confessing the Lord lay aside his body, which he had received as a gift from the Lord. Therefore John did everything by the will of God, since he was born and died for the sake of God's work.

He mentioned the reign of Herod, on the one hand, out of a desire to narrate after the example of the prophets, for they begin thus: "In the days of Ahaz and Hezekiah and such-and-such a one, the following took place" (Is. 1:1; Hos. 1:1; Am. 1:1), and on the other hand, since he intends to speak about Christ, he mentioned Herod in order to show that under Herod Christ truly came. For this Herod was ruling at the time when, according to the prophecy of Jacob (Gen. 49:10), there were no longer princes from among the Jews, and from this it is proved that Christ came. He also achieves another purpose: by speaking of the time, he shows the truthfulness of the Gospel, for he gives those who wish the opportunity to rejoice and to learn the truthfulness of the Gospel from the time period. It is fitting to begin from Zechariah and the birth of John. Since he intends to speak about the Nativity of Christ, and John is the Forerunner of Christ, it is therefore fitting that before the Nativity of Christ he narrates the birth of John, which itself is not without miracle. Since a Virgin was to give birth, grace arranged beforehand that an old woman would give birth not according to the law of nature, although with a husband. What then do the words "of the course of Abijah" mean? Some understand it thus: that there were two priests who alternately performed the divine service, one named Abijah and the other Zechariah, and since Abijah had completed his service, after his course Zechariah served. But the matter seems not to be so. For Solomon, having finished the temple, also established daily courses, that is, weeks: in one week, for example, he appointed the sons of Korah, in another Asaph, in the next Abijah, in another yet another (2 Chron. 8:14; 1 Chron. 24). Therefore, when it says that Zechariah was "of the course of Abijah," it must be understood that he served in the week of Abijah, and not that he took up service after the week of Abijah; for then it would have said: after the course of Abijah; but now, when it says "of the course of Abijah," it indicates that he was of the course and week of Abijah. And wishing to show that John on both sides (on his father's and on his mother's) was lawfully of the priestly lineage, he says: "and his wife was of the daughters of Aaron," for it was not permitted to take a wife from a foreign tribe, but from the same one (Num. 36:6–9). Elisabeth, by interpretation, means "rest of God," and Zacharias means "remembrance of the Lord."

Wishing to show also that John was legally of Priestly descent, Luke adds, And his wife was of the daughters of Aaron, and her name was Elisabeth, for it was not permitted to the Jews to take a wife from any other tribe but their own. Elisabeth by interpretation signifies "rest," Zacharias "the remembrance of the land."

"The first living creature was like to a lion, and the second was like to a calf, and the third had a face like to a man, and the fourth was like to a flying eagle; and they had six wings, and round about and within they were full of eyes; and they had no rest, saying, Holy, holy, holy, Lord Omnipotent. And the four and twenty elders, failing down before the throne, adored God." The four and twenty elders arethe twenty-four books of the prophets and of the law, which give testimonies of the judgment. Moreover, also, they are the twenty-four fathers-twelve apostles and twelve patriarchs.And in that the living creatures are different in appearance, this is the reason: the living creature like to a lion designates Mark, in whom is heard the voice of the lion roaring in the desert. And in the figure of a man, Matthew strives to declareto us the genealogy of Mary, from whom Christ took flesh. Therefore, in enumerating from Abraham to David, and thence to Joseph, he spoke of Him as if of a man: therefore his announcement sets forth the image of a man. Luke, in narrating the priesthood of Zacharias as he offers a sacrifice for the people, and the angel that appears to him with respect of the priesthood, and the victim in the same description bore the likeness of a calf. John the evangelist, like to an eagle hastening on uplifted wings to greater heights, argues about the Word of God. Mark, therefore, as an evangelist thus beginning, "The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet; " The voice of one crying in the wilderness," -has the effigy of a lion. And Matthew, "The hook of the generation of Jesus Christ, the son of David, the son of Abraham: " this is the form of a man. But Luke said, "There was a priest, by name Zachariah, of the course of Abia, and his wife was of the daughters of Aaron: " this is the likeness of a calf. But John, when he begins, "In the beginning was the Word, and the Word was with God, and the Word was God," sets forth the likeness of a flying eagle. Moreover, not only do the evangelists express their four similitudes in their respective openings of the Gospels, but also the Word itself of God the Father Omnipotent, which is His Son our Lord Jesus Christ, bears the same likeness in the time of His advent. When He preaches to us, He is, as it were, a lion and a lion's whelp. And when for man's salvation He was made man to overcome death, and to set all men free, and that He offered Himself a victim to the Father on our behalf, He was called a calf. And that He overcame death and ascended into the heavens, extending His wings and protecting His people, He was named a flying eagle. Therefore these announcements, although they are four, yet are one, because it proceeded from one mouth. Even as the river in paradise, although it is one, was divided into four heads. Moreover, that for the announcement of the New Testament those bring creatures had eyes within and without, shows the spiritual providence which both looks into the secrets of the heart, and beholds the things which are coming after that are within and without.

Here their whole character is comprehended in their justice, but it is well said before God, for a man by affecting a popular good-will might seem just to me, but not be just before God, if that justice instead of springing from simpleness of heart, was a mere pretence carried on by flattery. Perfect then is the praise, "that a man is just before God;" for he only is perfect who is approved by Him who cannot be deceived. St. Luke comprehends the action in the commandment, the doing justice in the justification. Hence it follows, walking in all the commandments and justifications 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 possess the justification of the Lord. But to be "blameless" we must "provide things honest, not only before God, but also before men"; (Prov. 3:4.) there is no blame when both motive and action are alike good, but a too austere righteousness often provokes censure. A righteous act may also be done unrighteously, as when a man out of ostentation gives largely to the poor, which is not without just cause of blame. It follows, And they had no son, because Elisabeth was barren.

They were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord. Truly righteous before God: for not everyone who is righteous before men is righteous before God. Men see differently, God sees differently. Men see the face, God sees the heart. And therefore, it can happen that someone appears just to me with an affected popular goodness, but before God, he is not just if justice is not formed from the simplicity of the mind, but is simulated with flattery. But blessed is he who is righteous in the sight of God. Blessed is he of whom the Lord deigns to say: Behold, truly an Israelite in whom there is no deceit. For a true Israelite who sees God, and knows himself to be seen by the Lord, reveals to Him the secrets of the heart.

Walking (he says) in all the commandments and statutes of the Lord. First is the commandment, second is the statute. For when we obey the heavenly commandments, we walk in the commandments of the Lord. When we judge, and judge rightly, we seem to hold the statutes of the Lord. Therefore, it is a full commendation that encompasses lineage, morals, office, deed, and judgment. Lineage in the ancestors, morals in fairness, office in the priesthood, deed in the commandment, in the statute judgment. And what he added: Without blame, this is what the Apostle says: Providing good things, not only in the sight of God but also in the sight of men (Rom. XII). And Ecclesiastes: Be not overly just (Eccl. VII). Because often a harsher justice provokes the complaint of men. But one which is tempered, by the grace of its own sweetness, avoids the resentment of envy.

John was born of just parents, that so he might the more boldly give precepts of justice to the people, which he had not learnt as novelties, but had received by right of inheritance from his ancestors. Hence it follows, And they were both just before God.

Third, he describes the privilege of holiness in that he says: And they were both just before God, that is, inwardly, in the eyes of God: Wisdom 5: "The just shall live forever"; and it follows: "Their thought is with the Most High." They were not of the kind of those about whom it is said below in chapter 16: "You are they who justify yourselves," etc.; but like Noah, of whom Genesis 6 says: "Noah was a just and perfect man in his generations; he walked with God," and Hezekiah, of whom 4 Kings 20 says: "Remember, O Lord, how I have walked before you in truth and with a perfect heart." For as it is said in 1 Kings 16: "God looks upon the heart." — They were also just outwardly, in the sight of men; and therefore he says: Walking in all the commandments and justifications of the Lord without blame: Philippians 2: "Do all things without murmurings and hesitations, that you may be without blame and simple children of God, without reproach in the midst of a crooked and perverse nation." And rightly he says in all, because, as it is said in James 2, "whoever shall keep the whole Law yet offend in one point is become guilty of all." And therefore the Prophet said: "I was directed toward all your commandments"; and in the same place: "May my ways be directed to keep your justifications."

Conjugal chastity accords with the law of grace by reason of the angelic announcement, according to that passage of Luke 1: Fear not, Zechariah, for your prayer has been heard, and Elizabeth your wife shall bear you a son: now Zechariah had merited this through devout prayer and through a holy life chastely maintained in the law of marriage; whence it is said in Luke 1 that both were just before the Lord, walking in all the commandments and justifications of the Lord, without blame.

Having beheld your bishop, I know that he was not selected to undertake the ministry which pertains to the common [weal], either by himself or by men, or out of vainglory, but by the love of Jesus Christ, and of God the Father, who raised Him from the dead; at whose meekness I am struck with admiration, and who by His silence is able to accomplish more than they who talk a great deal. For he is in harmony with the commandments and ordinances of the Lord, even as the strings are with the harp, and is no less blameless than was Zacharias the priest. Wherefore my soul declares his mind towards God a happy one, knowing it to be virtuous and perfect, and that his stability as well as freedom from all anger is after the example of the infinite meekness of the living God.

Luke also, the follower and disciple of the apostles, referring to Zacharias and Elisabeth, from whom, according to promise, John was born, says: "And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless." [Luke 1:6] And again, speaking of Zacharias: "And it came to pass, that while he executed the priest's office before God in the order of his course, according to the custom of the priest's office, his lot was to burn incense;" and he came to sacrifice, "entering into the temple of the Lord." [Luke 1:8, etc.] Whose angel Gabriel, also, who stands prominently in the presence of the Lord, simply, absolutely, and decidedly confessed in his own person as God and Lord, Him who had chosen Jerusalem, and had instituted the sacerdotal office. For he knew of none other above Him; since, if he had been in possession of the knowledge of any other more perfect God and Lord besides Him, he surely would never — as I have already shown — have confessed Him, whom he knew to be the fruit of a defect, as absolutely and altogether God and Lord.

Often some people are righteous, but not before God — only in appearance and before men. But Zechariah and Elizabeth "were righteous before God." Commandments are, for example: "You shall not commit adultery," "You shall not steal" (Ex. 20:14–15), while ordinances ("justifications") are, for example: "Whoever curses his father or his mother shall be put to death" (Ex. 21:17), for this is just. But know that a commandment can also be called a justification, since it makes a person righteous, and even more so it is a justification of God. For on that day God will judge us, holding the commandments as a kind of written justification: "If I had not come and spoken to them, they would have no sin" (Jn. 15:22), and again: "The word that I have spoken will judge him on the last day" (Jn. 12:48). Why is "blamelessly" added to the words "walking in all the commandments"? Listen. Often some people walk according to the Law of God, but do everything in order to be seen by men (Mt. 23:5). Such people are not blameless. But Zechariah both kept the commandments and kept them blamelessly, and not in order to please men through their observance.

And they had no child, because Elizabeth was barren, and both were advanced in their days. It was divinely ordained that John would be born to parents of advanced age and long deprived of the fruit of marriage, so that the sudden birth of offspring might make the gift more precious to them, and the amazement of the miracle might prepare others to hear the future prophet. Hence, all who heard laid it up in their hearts, saying, What then will this child be?

Allegorically, through Zacharias, the priesthood of the Jews is signified; through Elizabeth, the very law can be indicated, which, exercised by the teachings of the priests as if supported by a manly strength, ought to beget spiritual sons to God, but because of the insult of sterility, it was hardly able. Not that there were not many, both before the law and under the law, of the most perfect life, but because the law brought no one to perfection, which could not unlock the kingdom of heaven unless preceded by Christ. It is well said that both were righteous before God, because just as the law is good, and the commandment holy and just and good, so also the legal priesthood for the dispensation of that time is holy, good, and just. And what follows, that both walked in all the commandments and ordinances of the Lord blameless, may be so explained, that the legal devotion flourished, as if in the adolescence or youth of its time, from the periods of Moses and afterwards: but in the oncoming of the Savior, severe old age bowed it down, when both the order of the priesthood was confused by the ambitions and contentions of the high priests, and the law itself, torn by the traditions of the Pharisees, became less able to beget sons to God.

Fourth, he adds the reproach of barrenness in that he says: And they had no son; and in this there was a great deficiency; whence in Genesis 15 Abraham said: "Lord God, what will you give me? Behold, I go without children." And the reason for this deficiency is given in the mother, when it is said: Because Elizabeth was barren, which was a reproach in Israel; whence she could say that word of Isaiah 49: "I am barren and have not borne." And so that a greater miracle might be shown, a deficiency in both parents is added: And they were both advanced in their days, just as Abraham and Sarah: Genesis 18: "After I have grown old, and my lord is an old man, shall I give myself to pleasure?" — as if to say: this is not natural but miraculous. Whence Genesis 21: "Who would believe that Abraham should hear that Sarah would nurse a son, whom she bore to him now in his old age?" Now this reproach of barrenness was not as a punishment for sin, but for the manifestation of God's glory, as is said in John 9 concerning the man born blind.

(ex Hom. in Gen. 49.) Not only Elisabeth, but the wives of the Patriarchs also, Sarah, Rebecca, Rachel, were barren, which was counted a disgrace among the ancients. Not that their barrenness was the effect of sin, since all were just and virtuous, but ordained rather for your benefit, that when you saw a virgin giving birth to the Lord, you might not be faithless, or perplexing your mind with respect to the womb of the barren.

Consider why many holy women in the Scriptures are said to have been barren, as Sarah herself, and now Rebecca. Also Rachel, Israel's beloved, was barren. Hannah also, the mother of Samuel, is recorded to have been barren. Also in the Gospels, Elizabeth is said to have been barren. In all these instances this term is used, for after sterility they all gave birth to a holy person.

The wives of the righteous were themselves often righteous yet childless, so that you might learn that the Law demands not fleshly but spiritual fruitfulness. "Both were advanced in years" both in body and in spirit, for in soul they had grown old, that is, they had made great progress, setting "ascents in the heart" (Ps. 84:5) and having their life as day and not night (Rom. 13:12–13), walking properly as in the light.

And that you might learn that the law of God seeketh not a bodily increase of sons but a spiritual, both were far advanced, not only in the body but in the Spirit, "making ascents in their heart," having their life as the day not as the night, and walking honestly as in the day. (Ps. 84:6, 1 Thess. 5:5.)

The priest was offering sacrifice on behalf of the people. The people were expecting the Christ. John was the one who would announce the Christ.

Now it happened that while he was performing his priestly service before God in the order of his division, according to the custom of the priesthood. Indeed, through Moses the Lord appointed one high priest, who, after his death, commanded one to succeed in turn, and this was observed until the times of David, from whom it was decreed that there should be several (as we have said), nevertheless by the Lord's action, who, ministering in turns, during the time of their division, each would dedicate themselves to chastity, and would not touch their household at all. Thus now Zechariah is declared to have served in the priesthood in the order of his division.

The Lord appointed by the hand of Moses one High Priest, at whose death another was to succeed in due order. This was observed until the time of David, who by the command of the Lord increased the number of the Priests; and so at this time Zacharias is said to have been performing his Priest's office in the order of his course, as it follows: 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, &c.

Therefore, indicating the due execution according to the congruence of order, he says: It came to pass, while he executed the priesthood, etc.; whence that which is said of Aaron in Ecclesiasticus forty-five applies to him: "The Lord gave him to exercise the priesthood and to have praise, and to glorify the people in his name," etc. And he says: In order, because that ought especially to be done in an orderly manner; First Corinthians fourteen: "Let all things be done honestly and according to order among you." Now order is rightly preserved when the mind of the priest worthily attends the divine presence; and therefore he says: In order, according to what is said of Christ in Hebrews nine, that "he entered into heaven, that he might now appear before the face of God for us."

Before God, only the pure serve as priests, while from the unclean God turns His face away.

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. (Heb. 9:7.)

Therefore, Zacharias enters the temple because it is the duty of priests to enter the sanctuary of God and to understand the deep mysteries of the heavens. The multitude prays outside, because they cannot penetrate the secrets and mysteries, they must humbly attend to the teachings of the more learned. But while Zacharias places incense on the altar, he learns of the birth of John; for while teachers burn with a greater flame of divine reading, they find that the grace of God through Jesus Christ is to come and emerge from within the depths of scriptures, as from the womb of Elizabeth. And this rightly through an angel, because the law is ordered by angels in the hand of a mediator.

It was not by a new lot that he was chosen when the incense was to be burnt, but by the old lot, whereby according to the order of his Priesthood he succeeded in the course of Abia. It follows, And all the multitude of the people, &c. Incense was ordered to be carried into the Holy of Holies by the High Priest, the whole people waiting without the temple. It was to be on the tenth day of the seventh month, and this day was to be called the day of expiation or propitiation, the mystery of which day the Apostle explaining to the Hebrews, points to Jesus as the true High Priest, who in His own blood has entered the secret places of heaven that he might reconcile the Father unto us, and intercede for the sins of those who still wait praying before the doors.

He also indicates it as due according to the requirement of custom, when he says: According to the custom of the priesthood, his lot was to offer incense. For this custom, that the priest should enter not by usurpation but by lot or election, is right; because it is said in Hebrews five: "Neither does anyone take the honor to himself," etc. Against which it is said of Uzziah in Second Chronicles twenty-six, that wishing to offer incense, he was struck with leprosy; and the sons of Korah were consumed by fire, Numbers sixteen. But this one went forth by lot; whence that of Wisdom three: "For there shall be given to him a chosen gift of faith and a most acceptable lot in the temple of God." He went forth, I say, to offer incense, having entered into the temple of the Lord; Leviticus sixteen: "Taking the censer, drawing incense with his hand, he shall enter beyond the veil into the holy place, so that, the aromatics being placed upon the fire, the vapor may cover the oracle which is over the testimony, and he shall not die."

This man Zechariah came into the Holy of Holies, to the innermost sanctuary, upon which he alone of all men had the right to look. Consider how he was equal in importance to all the people. When he offered prayers for the whole people, when he was making the Master propitious to his servants, he was serving as a mediator between God and men.

By lot he was chosen to burn incense when he entered the temple of the Lord; and the whole multitude of people was praying outside at the hour of incense. He was not chosen by a new lot, for it was the incense to be burned, but he had been chosen by an ancient lot when first in the order of his priesthood he succeeded in the division of Abijah. But it was commanded that incense be carried into the Holy of Holies by the high priest, while all the people were waiting outside the temple, on the tenth day of the seventh month. And this day of atonement, or which they call the day of propitiation, which among us, due to the varied course of the moon by which the Hebrews compute their months, sometimes falls in the month of September, sometimes in October; because the month in which Passover is held, both by the ordained order and by the decree of the law, holds the beginning of the year, as the Lord said to Moses: "This month shall be to you the beginning of months; it shall be the first month of the year to you. On the tenth day of this month, every man shall take a lamb, etc." (Exodus XII). But of this day the Apostle, writing to the Hebrews, thus mentions: "Into the first tabernacle the priests always entered, performing the duties of the sacrifices; but into the second, the high priest alone once a year, not without blood which he offers, etc." (Hebrews IX). Expanding the mystery of this day, he shows that Jesus is true high priest, who, having completed the days of his office, that is, having fulfilled the dispensation of the flesh with his own blood, entered the secrets of heaven, to make the Father gracious unto us, and to intercede for the sins of those who are still waiting outside, praying and loving his coming. Therefore, fittingly, his descent on that day is announced by an angel, on which his ascension by the law was figured. For he who descended is the same also that ascended. (Ephesians IV): And, as the Psalm says, "His going forth is from the end of the heaven, and his meet is unto the end of it." (Psalm XVIII).

Thirdly, he indicates it was done in the due manner on account of the attendance of the multitude, when he says: And the whole multitude of the people was outside, praying at the hour of incense. All were obliged to attend and pray together, according to what is said in Acts one: "All were persevering unanimously in prayer." And they stood outside out of reverence, as that publican in Luke eighteen: "The publican, standing afar off, did not dare," etc. And this at the hour of incense, because that was the fitting hour; Second Maccabees one: "All the priests were making prayer while the sacrifice was being consumed"; in which is signified that all our prayer ought to be offered through Christ, who "is heard in all things for his reverence," Hebrews five.

When did his turn come to burn incense? Without doubt, on the day of atonement, when the high priest alone entered the Holy of Holies, so that we might learn that just as this high priest, having entered the Holy of Holies, received fruit, so too the Lord Jesus, the one and truly great High Priest, having entered the Holy of Holies, that is, with His flesh into heaven, received the fruit of His manifestation in the flesh — our adoption by God and salvation.

It is well said that there appeared an angel to Zacharias, who suddenly beheld him; and this is the expression especially used by Divine Scripture with respect to angels or God, that what cannot be seen beforehand may be said to appear. For things which are the objects of our senses are not seen as He is seen, Who is seen only as He will, and Whose nature is not to be seen.

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 preparing at which angels were to minister. For one cannot doubt that an angel stands by where Christ is sacrificed. But he appeared at the right hand of the altar of incense, because he brought down the token of Divine mercy. For the Lord is on my right hand, so that I should not be moved. (Ps. 16:8.)

The angel Gabriel came to Zechariah, not to Elizabeth. Why? Because it was through Zechariah that John was going to be in Elizabeth. The angel, in announcing that John was going to come by being born, went not to the receptacle of the womb but to the source of the seed. He announced they would both have a son, but he made the announcement to the father. John, after all, was going to come from the marriage of male and female. And once more the same Gabriel came to Mary—not to Joseph. The angel came to the one from whom that flesh was to begin, from whom it was to take its starting point.

But an angel appeared to him, standing at the right side of the altar of incense. An angel appears well, and in the temple, and beside the altar, and on the right side, because clearly it proclaims both the coming of the true priest, and the mystery of the universal sacrifice, and the joy of the heavenly gift. For just as often the presence by the left portends evils, so by the right eternal goods are predicted. As it is sung in the praise of wisdom: Length of days is in her right hand; in her left hand are riches and glory.

We must note that the angel bore witness to the grace about which he had come to give the good news—not only by the power of the words which he brought forward but also by the point in time and the location of the place in which he appeared. He appeared at the time when the priest was making an offering to express the fact that he was proclaiming the coming of the true and eternal high priest, who would be the true sacrificial offering for the salvation of the world. He stood beside the altar of incense to teach that he had come as the herald of a new covenant. There were two altars in the temple, which expressed the two covenants in the church. The first, the altar of burnt offerings, which was plated with bronze and was situated in front of the doors of the temple, was for the offering up of victims and sacrifices. It signified the fleshly-minded worshipers of the old covenant. Then there was the altar of incense, which was covered with gold and set near the entrance of the Holy of Holies, and was used to burn fragrant gums. This signified the interior and more perfect grace of the new covenant and its worshipers.

And there appeared to him an Angel, etc. Here is touched upon secondly the apparition of the heavenly messenger, and this as venerable, as admirable, and as terrible. — Now it is shown to be venerable in its setting: on account of which he says: And there appeared to him an Angel of the Lord, standing at the right side of the altar of incense, which was indeed a place of great reverence: whence, in Leviticus 10, Nadab and Abihu were slain on account of irreverence toward the place; and immediately it is added: "I will be sanctified in those who draw near to me." And he was standing at the right, to signify that he was of the heavenly citizens: Proverbs 3: "Length of days is in her right hand"; and in the Psalm: "The Lord said to my Lord: Sit at my right hand." And therefore he was standing, not sitting, to show that he was a messenger: whence below he says: "I am Gabriel, who stand before God."

John, herald of the Lord of the right, was announced from the right of the altar. It was at the time of worship that he was announced to show he was the end of the former worship.

[Daniel 8:16-17] "And I heard the voice of a man in the midst of the Ulai, and he cried out and said: 'Gabriel, make this vision intelligible (Vulgate: make this man to understand the vision).' And he came and stood near to where I was standing." The Jews claim that this man who directed Gabriel to explain the vision to Daniel was Michael. Quite appropriately it was Gabriel, who has been put in charge of battles, to whom this duty was assigned, inasmuch as the vision had to do with battles and contests between kings and even between kingdoms themselves. For Gabriel is translated into our language as "the strength of, or the mighty one of, God." And so at that time also when the Lord was about to be born and to declare war against the demons and to triumph over the world, Gabriel came to Zacharias (Luke 1:11-20) and to Mary (Luke 1:26-27). And then we read in the Psalms concerning the Lord in His triumph: "Who is this king of glory? The Lord strong and mighty, the Lord mighty in battle; He is the King of glory" (Psalm 24:8). But whenever it is medicine or healing that is needed, it is Raphael who is sent, for his name is rendered as "the healing of," or "the medicine of God" - that is, if one cares to accept the authority of the Book of Tobias (Tobit 12:11-15). And then, when favorable promises are made to the people, and hilasmos, which we might render as "propitiation" or "expiation," is the thing required, then it is Michael who is directed to go, for his name means, "Who is like God?" Of course the significance of the name indicates the fact that the only true remedy is to be found in God.

"And he said to me: 'Son of man, understand that in the time of the end the vision shall be fulfilled.'" Inasmuch as Ezekiel and Daniel and Zechariah behold themselves to be often in the company of angels, they were reminded of their frailty, lest they should be lifted up in pride and imagine themselves to partake of the nature or dignity of angels. Therefore they are addressed as sons of men, in order that they might realize that they are but human beings.

(Hom. 2. de Inc. Dei Nat.) When Zacharias entered into the temple to offer up prayers to God for all men, interceding between God and man, he saw an angel standing within, as it is said, And there appeared unto him an angel.

(Hom. li. in Matt.) But the angel evidently came not in a dream, because the tidings he brought were too hard to be understood, and needed therefore a more visible and marvellous manifestation.

(de fide Orthodox. ii. 3.) Angels, however, are revealed not as they really are, but transformed (as men are able to behold them) into whatever the Lord commands.

And we speak thus not only of the present time, but also of the future. When we shall have passed from the world, God will not appear unto all men, nor will the angels, but unto him only who has a clean heart. The place will neither hinder nor serve any one.

But what kind of deed is it, to permit to your own choice what you grant not to the command of God? Shall human volition have more licence than Divine power? I am mindful that I am free from the world, not from God. Thus it is my part to perform, without external suggestion thereto, an act of respect to my Lord, it is His to enjoin. I ought not merely to pay a willing obedience to Him, but withal to court Him; for the former I render to His command, the latter to my own choice.

The angel appears not to all, but to the pure in heart, such as Zacharias was. The altar is called the altar of incense because there was also another altar—that of burnt offerings.

It is said the altar of incense, because the other altar was set apart for burnt offerings.

Whenever the soul continues to be fearful, it is the enemy who is present. The evil spirits do not dispel the fear of their presence, as the great archangel Gabriel did for Mary and Zechariah.

(in vita Anton.) Whereby it is not difficult to discern between good and bad spirits, for if joy has succeeded to fear, we may know that relief has come from God, because the peace of the soul is a sign of the Divine Presence; but if the fear remains unshaken, it is an enemy who is seen.

And Zacharias was troubled when he saw, and fear fell upon him. But the angel said to him, etc. The angel comforts the trembling Zacharias, because just as it is of human frailty to be troubled by the vision of a spiritual creature, so it is of angelic kindness to soothe mortals, frightened by its presence, by immediately offering reassurance. On the contrary, it is of demonic ferocity always to shake those who are terrified by their presence with even greater horror, which is better overcome by no other reason than unwavering faith.

It is shown to be admirable in appearance: and therefore he says: And Zacharias was troubled upon seeing him, namely from wonder: Esther 15: "I saw you, lord, as an Angel of God, and my heart was troubled from fear of your glory. For you are exceedingly wonderful, lord, and your face is full of graces." For the angelic appearance is wondrous to those in the flesh, because it is unusual: whence the Angel said to Manoah, Judges 13: "Why do you ask my name, which is wonderful?"

It is shown to be terrible from the encounter: and therefore he says: And fear fell upon him, in which is signified the vehemence of fear, as in Daniel 10: "But I, Daniel alone, saw the vision. Moreover the men who were with me did not see it, but an exceeding great terror fell upon them, and they fled into hiding. But I, being left alone, saw this great vision, and there remained no strength in me." Furthermore, the Angels appeared terrible because they were not yet reconciled to us; whence they were superior to us and appeared as superiors, and therefore they struck fear: Ambrose: "We are accustomed to be troubled and alienated from our senses when we are overwhelmed by the encounter of a superior power."

(de Inc. Dei Nat.) The justest of men can not without fear behold an angel; Zacharias therefore, not sustaining the sight of the angel's presence, nor able to withstand his brightness, is troubled, as it is added, Zacharias was troubled. But as it happens, when a charioteer is frightened, and has let loose his reins, the horses run headlong, and the chariot is overturned; so is it with the soul, when it is taken by any surprise or alarm; as it is here added, and fear fell upon him.

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

The angel not only soothes his fears, but gladdens him with good tidings, adding, For thy prayer is heard, and thy wife Elisabeth shall bear a son.

Zechariah is troubled, for an extraordinary vision disturbs even the saints. But the Angel puts a stop to the disturbance. For everywhere divine and demonic visions are recognized by this: if the mind is troubled at first, but then, as the fear dissipates, soon becomes completely calm, then the vision is truly from God; but if the fear and disturbance only intensify, then the vision is from demons.

Or, as follows; Divine mercy is ever full and overflowing, not narrowed to a single gift, but pouring in an abundant store of blessings; as in this case, where first the fruit of his prayer is promised; and next, that his barren wife shall bear a child, whose name is announced as follows; And thou shalt call his name John.

(de Quæst. Evan. l. i. q. l.) Now here we must first consider that it is not likely that Zacharias, when offering sacrifice for the sins or for the salvation or redemption of the people, would neglect the public petitions, to pray (though himself an old man, and his wife also old) that he might receive children; and, next, above all that no one prays for what he despairs of ever obtaining. And even up to this time, sc much had he despaired of ever having children, that he would not believe, even when an angel promised it to him. The words, Thy prayer is heard, must be understood therefore to refer to the people; and as salvation, redemption, and the putting away of the sins of the people was to be through Christ, it is told Zacharias that a son shall be born to him, because that son was ordained to be the forerunner of Christ.

And your wife Elizabeth will bear you a son; and you shall call his name John. By saying the prayer is heard, he immediately promises the birth of his wife. Not that he who had entered to sacrifice for the people could have prayed for obtaining children, especially since no one prays for what he despairs of receiving. But so much did he despair of having children, remembering his own old age and his barren wife, that he did not believe the angel promising this; but what he says, your prayer has been heard, signifies for the redemption of the people: And your wife will bear you a son, unfolds the ordinance of that same redemption, namely that the son born to Zechariah would make way by proclaiming for that redeemer of the people. A sign of singular merit is given whenever a name is either imposed or changed by God upon men. Thus Abram, because he was to be the father of many nations, was called Abraham. Thus Jacob, because he saw God, deserved to be called Israel. Thus King Josiah, on account of the summit of his exceptional virtue, was named by God long before he was born. Therefore John is interpreted: in whom is grace, or the grace of the Lord. By this name it is declared that first, the grace is given to his parents, to whom a son would be born in their old age; then to John himself, who would be great before the Lord, and would be enriched by the gift of the Holy Spirit even from his mother's womb; finally also to the sons of Israel, whom he would turn to the Lord their God.

Whenever in the Scriptures a name is imposed or changed … by God, it is indicative of great praise and virtue. It was good that our Redeemer's precursor was ordered to be called John. The name John means "the grace of the Lord" or "in whom there is grace." He received a special grace beyond other saints, that of being Christ's precursor. He came to proclaim a previously unheard of grace to the world, that of entry into heaven. Therefore he who was full of grace himself and who brought the good news of God's grace to the rest of humankind expressed even by his name a proclamation of grace. It was rightly foretold that there was to be cause for exultation for many persons at his birth, since it was through him that the Author of their regeneration was manifested to the world.

It is meant as a token of particular merit, when a man has a name given him or changed by God.

John is therefore interpreted, "one in whom is grace, or the grace of God;" by which name it is declared, first, that grace was given to his parents, to whom in their old age a son was to be born; next, to John himself, who was to become great before the Lord; lastly, also to the children of Israel, whom he was to convert to the Lord. Hence it follows, And he shall be a joy unto thee, and a cause of rejoicing.

And the Angel said to him. Here is touched upon thirdly the announcement of the future conception, as strengthening the irascible power, as instructive of the rational power, and as consoling the concupiscible power. — It is shown to be strengthening in that he says: Fear not, Zacharias, for your prayer has been heard. If God hears men, then one must hope in him, and therefore give thanks, not be afraid; Genesis 15: "Fear not, Abram: I am your protector." And that it has been fully heard, the sign is the sending of a messenger: Tobit 3: "At that time the prayers of both were heard. And the Angel Raphael was sent," etc. Similarly the Angel said in Daniel 10: "Do not fear, Daniel, for from the first day that you set your heart to understand, that you might afflict yourself in the sight of your God, your words have been heard."

The announcement is described as instructive, whereby he foretells the offspring and predicts the name. And your wife Elizabeth shall bear you a son, and you shall call his name John: she shall bear, I say, to you, because from you and for your consolation, according to what was promised to Abraham in Genesis 15: "He who shall come forth from your body, him you shall have as heir." And he adds the name of the same, according to that passage in Isaiah 49, which is spoken in the person of John himself: "The Lord called me from the womb, from the bowels of my mother he was mindful of my name."

Conjugal chastity accords with the law of grace by reason of the angelic announcement, according to that passage of Luke 1: Fear not, Zechariah, for your prayer has been heard, and Elizabeth your wife shall bear you a son: now Zechariah had merited this through devout prayer and through a holy life chastely maintained in the law of marriage; whence it is said in Luke 1 that both were just before the Lord, walking in all the commandments and justifications of the Lord, without blame.

In answer to Mr May's question, I reply that whether the birth of St John Baptist were a miracle or no, it was not the same miracle as the birth of our Lord. What was abnormal about St Elizabeth's pregnancy was that she was an elderly (married) woman, hitherto sterile. That Zacharias was the father of St John is implied in the text ('shall bear thee a son', Luke i. 13).

He saw a vision of an angel which also said unto him: Fear not, Zacharias, because thy supplication is heard, and thy wife Elizabeth shall bear thee a son; as if he had said, "Thou hast entered here to ask for the people remission of their sins, lo! I bring to you the good tidings that your prayer will be fulfilled, for there shall be born to thee a son by Elizabeth to be the forerunner of Him who of his grace will bestow upon the world a complete remission of their sins."

(sup.) Or it means, that this was to be the proof of his prayer having been heard, namely, that a son should be born to him, crying, Behold the Lamb of God!

(Joann. Hom. xviii.) Which must be the meaning here, for those who from their earliest years were destined to shine forth in virtue, received their names at the very first from a divine source; while those who were to rise up in later years, had a name given them afterwards.

Why did the Angel say, "Your prayer has been heard, and your wife Elizabeth will bear you a son," since Zechariah was praying not for a son, but for the sins of the people? Some say: since Zechariah was praying for the sins of the people, and was to beget a son who would cry out, "Behold the Lamb of God, who takes upon Himself the sin of the world" (Jn. 1:29), the Angel fittingly says to him: your prayer for the remission of the sins of the people has been heard, for you will beget a son through whom there will be remission of sins. Others understand it thus: Zechariah! Your prayer has been heard, and God has forgiven the people their sins. Then, as if he said: how is this evident? The Angel says: behold, I give you a sign: "Elizabeth will bear you a son"; and from the fact that Elizabeth will give birth, you should be assured of the remission of sins for the people as well.

As if when Zacharias asks, How shall I know this? the angel answers, Because Elisabeth shall bring forth a son, thou shalt believe that the sins of thy people are forgiven.

But a saint is not only the blessing of his parents, but also the salvation of many; as it follows, And many shall rejoice at his birth. Parents are reminded here to rejoice at the birth of saints, and to give thanks. For it is no slight gift of God to vouchsafe unto us children, to be the transmitters of our race, to be the heirs of succession.

And there will be joy to you and exultation, and many will rejoice at his birth. The father rightfully rejoices because either born in old age or has received a son of such grace. Others also rejoice, to whom he will preach the hitherto unheard entrance of the kingdom of heaven. And it should be noted that many rejoice at the birth of the forerunner, but at the birth of the Lord, the angel announces great joy which will be for all the people. For evidently, this one comes to preach salvation to many, that one to grant it to all who wish.

It is described lastly as consoling in the words: And you shall have joy and exultation: Proverbs 23: "The father of the just exults with joy," that is, Zacharias, the father of John; and "he who has begotten a wise son shall rejoice in him," because Proverbs 10: "A wise son makes the father glad." — Nor shall that joy be singular, but common. And therefore he says: Many shall rejoice at his birth: Proverbs 29: "In the multitude of the just the people shall rejoice"; Jeremiah 33: "It shall be to me a name and a joy and a praise and an exultation to all the nations of the earth." Ambrose: "The birth of the saints brings joy to many, because it is a common good. For justice is a common virtue." "Rejoice therefore, you just, in the Lord; praise befits the upright."

For when a just man is born into the world, the authors of his birth rejoice; but when one is born who is to be as it were an exile to labour and punishment, they are struck with terror and dismay.

Here, not the size of the body, but the greatness of the soul is declared. The magnitude of the soul is in the presence of the Lord, the magnitude of virtue: there is also the smallness of the soul, and the youthfulness of virtue. Therefore, John will be great not in the virtue of the body, but in the greatness of the soul. Ultimately, he did not propagate the boundaries of any empire, nor did he prefer any triumphs of war; but what is more, preaching in the desert, he suppressed the delights of men and the indulgence of the body with great virtue of the soul. Therefore, small in the world, great in spirit. Ultimately, like a great person, he did not change his steadfastness of conviction in the desire to live, captivated by the allurements of life. There is no doubt that this promise was true, for the holy John, while still in his mother's womb, recognized and received the grace of the Holy Spirit. For when neither his father nor his mother had yet done anything remarkable, he leaped in his mother's womb and announced the coming of the Lord to his mother. Thus you have what happened when the mother of the Lord came to Elizabeth, as she said: "Behold, as soon as the sound of your greeting came to my ears, the baby in my womb leaped for joy." For he did not yet have the spirit of life, but the spirit of grace. Indeed, in other instances we were able to anticipate the grace of sanctification preceding the living substance, as the Lord says: "Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations." For another is the spirit of this life, another the spirit of grace.

Next to his becoming the rejoicing of many, the greatness of his virtue is prophesied; 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, greatness of virtue.

He extended not the boundaries of an empire, nor brought back in triumph the spoils of war, (but, what is far greater,) preaching in the desert he overcame by his great virtue the delights of the world, and the lusts of the flesh. Hence it follows; And he shall drink no wine nor strong drink.

On whomsoever the Holy Spirit is poured, in him there is fulness of great virtue; as in St. John, who before he was born, when yet in his mother's womb, bore witness to the grace of the Spirit which he had received, when leaping in the womb of his parent he hailed the glad tidings of the coming of the Lord. There is one spirit of this life, another of grace. The former has its beginning at birth, its end at death; the latter is not tied down to times and seasons, is not quenched by death, is not shut out of the womb.

For he will be great before the Lord, and he shall drink neither wine nor strong drink, and he will be filled with the Holy Spirit even from his mother's womb. It is a great virtue before the Lord to scorn earthly delights entirely while preaching heavenly joys in the desert. But also this stands out greatly before the Lord, even though it seems to be despised by men, that he, of whom no one among those born of women is greater, was beheaded by the whim of a wanton girl. The angel, who proposed his rank of greatness, explained afterwards, "And he shall drink neither wine nor strong drink." Sicera signifies drunkenness, a term used by the Hebrews for any drink that can cause inebriation, whether made from fruits, grains, or any other material. It was a specific rule in the law of the Nazarenes to abstain from wine and strong drink during the time of consecration. Thus, John, Samson, and Jeremiah, and others like them, strive to abstain from these things always, so that they may remain perpetual Nazarenes, that is, holy. For it is fitting that a vessel dedicated to heavenly grace be restrained from worldly enticements and not be inebriated with wine, in which is debauchery, but rather be filled with the new wine of the Holy Spirit. Therefore, correctly, as the inebriation of wine is taken away, the grace of the Spirit is accumulated. He showed himself to be filled with this grace (as it was foretold), when he leapt in the womb of his mother at the entrance of the blessed Mary, recognizing his office of forerunner and, as much as he could, proclaimed the coming of the Lord.

Sicera is interpreted "drunkenness," and by the word the Hebrews understand any drink that can intoxicate, (whether made from fruits, corn, or any other thing.) But it was part of the law of the Nazarites to give up wine and strong drink at the time of their consecration. (Numb. 6:5.) Hence John, and others like him, that they might always remain Nazarites, (i. e. holy,) are careful always to abstain from these things. For he ought not to be drunk with wine (in which is licentiousness) who desires to be filled with the new wine of the Holy Spirit; rightly then is he, from whom all drunkenness with wine is utterly put away, filled with the grace of the Spirit. But it follows, And he shall be filled with the Holy Spirit.

For he shall be great before the Lord. Above, the angelic announcement was described with respect to the attendant circumstances on its own part; here it is described with respect to the circumstances on the part of what is promised. For the son to be born is commended in three respects, namely in life, grace and doctrine. And the first regards action, the second regards affection, the third regards intellect.

Therefore the son to be born, whom he declared to be the father's joy, he first commends in life with respect to the existence of virtue and with respect to the evidence of holiness. The existence of virtue he touches upon when he says: He shall be great before the Lord, as in Job 1: "That man was great among all the people of the East," not among sinners, who are great in the sight of men, but among the just, so that at his birth that passage below in chapter 7 could be said: "A great prophet has risen among us," etc. Truly a great Prophet, because according to the praise of the Savior in Matthew 11, he is a Prophet, "and more than a Prophet," and so great that the Savior says in the same place: "Among those born of women," etc.

The evidence of holiness he touches upon in what he says: And he shall drink neither wine nor strong drink: in which is designated the austerity of life, which is a sign of interior holiness, according to that passage in Galatians 5: "Those who are Christ's have crucified their flesh," etc. By these two things he excludes every drink that can intoxicate. "For it is fitting that a vessel consecrated to heavenly grace abstain from the enticements of the world"; whence it is said to Aaron and his sons in Leviticus 10: "Wine and everything that can intoxicate you shall not drink when you enter the tabernacle of the testimony, lest you die." This was also prohibited to the Nazirites from the time of their consecration, Numbers 6. This was a great thing in blessed John, that with such great innocence there was such great abstinence.

Secondly, he is commended in grace with respect to its consummation and acceleration. On account of the consummation he says: He shall be filled with the Holy Spirit, so that of him can be said that passage from Ecclesiasticus 15: "And he shall fill him with the Spirit of wisdom and understanding," etc. For only the Holy Spirit fills the capacity of the soul, according to that passage in Wisdom 1: "The Spirit of the Lord has filled the whole world." And this is what the Apostle prayed for, in Ephesians 3: "That you may be filled unto all the fullness of God."

On account of the acceleration he says: Even from his mother's womb. In testimony of which it is said below in the same chapter: "The infant leaped for joy in my womb." Whence Ambrose says: "Not yet was there in him the spirit of life, and already there was the spirit of grace"; not, I say, was it there according to appearance, yet the vital spirit was there according to existence. A similar thing preceded in Jeremiah 1: "Before I formed you in the womb, I knew you, and before you came forth from the womb, I sanctified you."

And now by certain of us the baptism of heretics is asserted to occupy the (like) ground, and, as if by a certain dislike of re-baptizing, it is counted unlawful to baptize after God's enemies. And this, although we find that they were baptized whom John had baptized: John, esteemed the greatest among the prophets; John, filled with divine grace even in his mother's womb; who was sustained with the spirit and power of Elias; who was not an adversary of the Lord, but His precursor and announcer; who not only foretold our Lord in words, but even showed Him to the eyes; who baptized Christ Himself by whom others are baptized.

And then, speaking of John, he thus says: "For he shall be great in the sight of the Lord, and many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to make ready a people prepared for the Lord." For whom, then, did he prepare the people, and in the sight of what Lord was he made great? Truly of Him who said that John had something even "more than a prophet," and that "among those born of women none is greater than John the Baptist;" who did also make the people ready for the Lord's advent, warning his fellow-servants, and preaching to them repentance, that they might receive remission from the Lord when He should be present, having been converted to Him, from whom they had been alienated because of sins and transgressions. As also David says, "The alienated are sinners from the womb: they go astray as soon as they are born." And it was on account of this that he, turning them to their Lord, prepared, in the spirit and power of Elias, a perfect people for the Lord.

The angel announces that John will be "great," but "before the Lord," for many are called great before men but are not such before God, for example hypocrites. But John is great in soul, just as everyone who is scandalized is small in soul. For no one who is great is scandalized, but rather the small and fainthearted, as the Lord also says: "whoever causes one of these little ones to stumble" (Mt. 18:6). Just as John's parents were righteous "before God," so also their son is great "before the Lord." "Sikera" is the name for everything that, not being from grapes, can produce intoxication. He was filled with the "Holy Spirit" while he was still in his mother's womb. When the Mother of the Lord came to Elizabeth, the infant, rejoicing at the coming of the Lord, "leaped" (Luke 1:41).

For many are called great before men, but not before God, as the hypocrites. And so in like manner was John called great, as the parents of John were called just, before the Lord.

(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.

And he will turn many of the children of Israel to the Lord their God, and he will go before him in the spirit and power of Elijah. When John, who bore witness to Christ, was baptizing people in his faith, he is said to have turned the children of Israel to the Lord their God; it is indeed clear that Christ is the Lord God of Israel. If, however, Christ is, or rather, since Christ is the Lord God of Israel, let the Arians cease from denying that Christ is the Lord God. Let the Photinians blush for giving Christ a beginning from the virgin. Let the Manicheans stop believing that there is one God of the people of Israel and another of the Christians. And because John is said to go before him, let them see that the eternal God before the ages was born as a man in time, and therefore is named by his precursor now as a man coming after him, now as the Son of God. He is well said to go before in the spirit and power of Elijah, for just as that one was the herald of the coming judge, so this one became the herald of the Redeemer. Whence both, following a very similar way of life, pursued the desert, lived frugally, were dressed simply, and were regarded with contempt. Both tolerate the madness of king and queen. That one divided the Jordan when he was about to seek heaven, this one converted men to the saving bath by which heaven may be sought. This one is associated with the Lord on earth, that one is manifested with him in glory.

Now since John (who, bearing witness to Christ, 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 blush to ascribe Christ's beginning to the Virgin. Let the Manichæns no longer believe that there is one God of the people of Israel, another of the Christians.

Thirdly, he commends him in doctrine with respect to the efficacy of usefulness and with respect to the eminence of authority. On account of the efficacy of usefulness he says: And he shall convert many of the children of Israel to the Lord their God. And this is the greatest usefulness: James, last chapter: "He who causes a sinner to be converted from the error of his way shall save his soul from death and shall cover a multitude of sins." This is what the Lord especially seeks, that they be converted to him; Zechariah 1: "Be converted to me, says the Lord of hosts, and I will be converted to you, says the Lord of hosts." Be converted to me, namely through penance, and I will be converted to you, through pardon: Jeremiah 3: "Be converted, O returning children, and I will heal your backslidings."

John indeed turned many, but it is the Lord's work to turn all to God their Father.

John did not convert all, but "many"; whereas the Lord enlightened all.

Well, these things are connected; for the spirit is never without virtue, nor is virtue without the spirit. And therefore, perhaps in the spirit and virtue of Elijah; for the holy Elijah had great power and grace: the power to turn the hearts of the people to faith from wickedness, the power of abstinence and patience, and the spirit of prophecy. In the wilderness, Elijah; in the wilderness, John: the former was fed by ravens, the latter in the bushes; and while he trampled on all the allurements of pleasure, he preferred frugality and despised luxury: he did not seek the favor of King Ahab, but spurned Herod's favor; he divided the Jordan, he turned it into a saving bath: he dwells on earth with the Lord, he appears in glory with the Lord: he is the precursor of the first advent of the Lord, he is the precursor of the second advent of the Lord: after three years of drought, he watered the earth with rain, and after three years he poured the rain of faith on the ground of our bodies.

But we need no testimony that St. John turned the hearts of many, for to this point we have the express witness of both prophetic and and evangelical Scriptures. For the voice of one crying in the wilderness, Prepare ye the way of the Lord, and make His paths straight; and his baptisms thronged by the people, declare the rapid progress of conversion. For the forerunner of Christ preached, not himself, but the Lord; and therefore it follows, And he shall go before Him. It was well said, that he shall go before Him, who both in birth and in death was His forerunner.

For never is the spirit without power, nor power without the spirit. And therefore it is said, in the spirit and power; because holy Elijah had great power and grace. Power, so that he turned back the false hearts of the people to faith; power of abstinence, and patience, and the spirit of prophecy. Elijah was in the wilderness, in the wilderness also was John. The one sought not the favour of king Ahab; the other despised that of Herod. The one divided Jordan; the other brought men to the Saving waters; John, the forerunner of our Lord's first coming; Elijah of His latter.

And he will turn the hearts of the fathers to their children, and the disobedient, etc. To turn the hearts of the fathers to their children means to infuse the spiritual knowledge of the holy ancients into the people through preaching. But the wisdom of the just is not to presume righteousness from the works of the law but to seek salvation through faith. So that although they observe the commands of the law, they may understand that they are saved by the grace of God through Christ. For the just shall live by faith (Rom. 1). And Peter spoke of the yoke of the law: "Which neither our fathers nor we were able to bear, but we believe that through the grace of the Lord Jesus we shall be saved, just as they (Acts 15)." Because this wisdom is long imparted to the unbelievers through John and through Elijah, it is rightly said about Elijah by Malachi in almost the same words as it was said about John by the angel: "Prepare a perfect people for the Lord." For because it was said that Zacharias was heard when supplicating for the people, it teaches in what order that people ought to be saved and perfected, namely by the preaching of John in repenting and believing in Christ.

Both Elijah and John were celibate. Both wore rough dress. Both spent their lives in the wilderness. Both were heralds of the truth. Both underwent persecution for justice's sake at the hands of a king and queen—the former at the hands of Ahab and Jezebel, the latter at the hands of Herod and Herodias. The former, lest he be killed by the wicked, was carried up to heaven in a fiery chariot. The latter, lest he be overcome by the wicked, sought the heavenly kingdom by his martyrdom, which was accomplished in spiritual combat.

But what was foretold of Elias by Malachi, is now spoken by the angel of John; as it follows, That he should turn the hearts of the parents to the children; (Mal. 4:5, 6.) pouring into the minds of the people, by his preaching, the spiritual knowledge of the ancient saints. And the disobedient to the wisdom of the just; i. e. not laying claim to righteousness from the works of the law, but seeking salvation by faith. (Rom. 10. sup.)

But because he had said that Zacharias' prayer for the people was heard, he adds, To make ready a people prepared for the Lord; by which he teaches in what manner the same people must be healed and prepared; namely, by repenting at the preaching of John and believing on Christ.

On account of the excellence of authority, he adds: And he shall go before him in the spirit and power of Elijah. The spirit and power of Elijah is described in Sirach forty-eight: "Elijah arose like fire, and his word burned like a torch"; and of John it is said in John five: "He was a burning and shining lamp"; and therefore, on account of the great conformity, he is called Elijah: Matthew eleven: "And if you are willing to receive it, he is Elijah"; and also seventeen: "Elijah has already come," etc. And the execution of authority is added in what is said: To turn the hearts of the fathers to the children, that is, the understanding of the Patriarchs to their imitators. Bede: "He turns the hearts of the fathers to the children when he pours into the people by preaching the spiritual understanding of the Saints." This had been foretold concerning Elijah in the last chapter of Malachi: "Behold, I will send you Elijah the prophet, before the great and terrible day of the Lord comes. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest perhaps I come and strike the earth with anathema." And so that he may be shown in all things conformed to Elijah, he adds: And the unbelieving to the prudence of the just, that is, to faith, which is their prudence, through which they believe themselves to be justified; Romans three: "We reckon that a man is justified by faith without the works of the Law"; whence Habakkuk two: "He who is unbelieving, his soul shall not be right in himself, but the just shall live by his faith." — And because this conversion was preparing for the reception of Christ's coming, therefore he adds: To prepare for the Lord a perfect people. For thus it had been foretold concerning him in Isaiah forty: "The voice of one crying in the desert: Prepare the way of the Lord, make straight in the wilderness the paths of our God." When the path is straight, then it makes one perfect: Proverbs four: "But the path of the just, like a shining light, proceeds and increases even to the perfect day"; John, however, was shining like a lamp and was leading the people by the hand to see the true and perfect light. The authority, therefore, and office of John was to run before and to foretell Christ: whence concerning him is understood that passage in Malachi three: "Behold, I send my Angel, and he shall prepare the way before my face." Whence his preaching was prefigured in the preaching of Moses in Exodus nineteen: "Be prepared for the third day," so that we take day for year, because in the third year after the preaching of John, Christ preached openly. Thus Samuel began in 1 Kings seven: "Prepare your hearts for the Lord," etc.; thus also every preacher: whence Bede: "He who preaches faith and works, what else does he do but prepare the way for the coming Lord to the hearts of his hearers?"

For the angel says to Zechariah concerning John: "He will go before him in the spirit and power of Elijah." He is said to be coming in the spirit and power of Elijah because just as Elijah will precede the second coming of the Lord, so John preceded the first. Just as the former will be the precursor of the Judge, so the latter was made the precursor of the Redeemer. John therefore was Elijah in spirit; he was not Elijah in person. What the Lord therefore declares concerning the spirit, John denies concerning the person.

But since the Saviour was the beginning of the resurrection of all men, it was meet that the Lord alone should rise from the dead, by whom too the judgment is to enter for the whole world, that they who have wrestled worthily may be also crowned worthily by Him, by the illustrious Arbiter, to wit, who Himself first accomplished the course, and was received into the heavens, and was set down on the right hand of God the Father, and is to be manifested again at the end of the world as Judge. It is a matter of course that His forerunners must appear first, as He says by Malachi and the angel, "I will send to you Elias the Tishbite before the day of the Lord, the great and notable day, comes; and he shall turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, lest I come and smite the earth utterly." These, then, shall come and proclaim the manifestation of Christ that is to be from heaven; and they shall also perform signs and wonders, in order that men may be put to shame and turned to repentance for their surpassing wickedness and impiety.

Wherefore also Mark, the interpreter and follower of Peter, does thus commence his Gospel narrative: "The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets, Behold, I send My messenger before Thy face, which shall prepare Thy way. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make the paths straight before our God." Plainly does the commencement of the Gospel quote the words of the holy prophets, and point out Him at once, whom they confessed as God and Lord; Him, the Father of our Lord Jesus Christ, who had also made promise to Him, that He would send His messenger before His face, who was John, crying in the wilderness, in "the spirit and power of Elias," "Prepare the way of the Lord, make straight paths before our God." For the prophets did not announce one and another God, but one and the same; under various aspects, however, and many titles.

And that we may not have to ask, Of what God was the Word made flesh? he does himself previously teach us, saying, "There was a man sent from God, whose name was John. The same came as a witness, that he might bear witness of that Light. He was not that Light, but [came] that he might testify of the Light." By what God, then, was John, the forerunner, who testifies of the Light, sent [into the world]? Truly it was by Him, of whom Gabriel is the angel, who also announced the glad tidings of his birth: [that God] who also had promised by the prophets that He would send His messenger before the face of His Son, who should prepare His way, that is, that he should bear witness of that Light in the spirit and power of Elias. But, again, of what God was Elias the servant and the prophet? Of Him who made heaven and earth, as he does himself confess. John, therefore, having been sent by the founder and maker of this world, how could he testify of that Light, which came down from things unspeakable and invisible? For all the heretics have decided that the Demiurge was ignorant of that Power above him, whose witness and herald John is found to be. Wherefore the Lord said that He deemed him "more than a prophet." For all the other prophets preached the advent of the paternal Light, and desired to be worthy of seeing Him whom they preached; but John did both announce [the advent] beforehand, in a like manner as did the others, and actually saw Him when He came, and pointed Him out, and persuaded many to believe on Him, so that he did himself hold the place of both prophet and apostle. For this is to be more than a prophet, because, "first apostles, secondarily prophets;" but all things from one and the same God Himself.

In order that by the miracle of these the hearts of the fathers might be turned to the children, and the disobedient unto the wisdom of the just. ... O ye disobedient as regards the wisdom of the just, turn your hearts to your children. Learn the mysteries of God; the very thing itself which is being done bears witness that it is God that is thus hymned by uninstructed tongues. Search the Scriptures, as ye have heard from the Lord; for they are they which testify of Him, and be not ignorant of this miracle. Hear ye men without grace, and thankless, what good tidings the prophet Zechariah brings to you. He says, Rejoice greatly, O daughter of Zion; behold thy King cometh unto thee: just and having salvation; lowly, and riding upon the foal of an ass. Why do ye repel the joy? Why, when the sun shineth, do ye love darkness? Why do ye against unconquerable peace meditate war? If, therefore, ye be the sons of Zion, join in the dance together with your children. Let the religious service of your children be to you a pretext for joy. Learn from them who was their Teacher; who called them together; whence was the doctrine; what means this new theology and old prophecy. And if no man hath taught them this, but of their own accord they raise the hymn of praise, then recognise the work of God, even as it is written in the law: "Out of the mouth of babes and sucklings hast Thou perfected praise." Redouble, therefore, your joy, that you have been made the fathers of such children who, under the teaching of God, have celebrated with their praises things unknown to their seniors. Turn your hearts to your children, and close not your eyes against the truth. But if you remain the same, and hearing, hear not, and seeing, perceive not, and to no purpose dissent from your children, then shall they be your judges according to the Saviour's word.

In the spirit and power of Elijah.—He says not, in the mind of Elijah, but in the spirit and power. For the spirit which was in Elijah came upon John, and in like manner his power.

This sacrament of preparation is even now fulfilled in the world, for even now the spirit and power of John must come upon the soul, before it believes in Jesus Christ.

But further, if Christ reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught, what kind of (supposition). is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin-(but) not likewise to practise-sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?-first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's; " while He associates with these (children) others who, after marriage, remained (or became)virgins; " while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman's (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias -the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came "in the power and spirit of Elias" ); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners," sups once for all at a single marriage, though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be.

"To turn the hearts of the fathers to the children," that is, to turn the Jews to the apostles, for the Jews were the fathers, and the apostles were their children. He turned the hearts of the Jews to the apostles by his teaching and testimony about Christ; and he who testifies about Christ makes His disciples fully credible as well. He came "in the spirit... of Elijah," because just as grace was at work in Elijah, so also in John, and just as Elijah is the forerunner of the second coming, so John is of the first. And in "the power of Elijah," because the coming of both, Elijah and John, has one and the same power, namely: to lead people to Christ. And in another sense John came in the power and spirit of Elijah, because he too was a desert-dweller, an ascetic, and a reprover, like Elijah. "And to the disobedient the mindset of the righteous," that is, the teaching of the apostles; and the wisdom of the apostles is the grace of the Spirit in them, by which they were guided. "To present to the Lord," that is, Christ, "a people prepared," that is, people capable of receiving the preaching. When some prophet came with preaching, not all believed, but those who were capable, that is, those who had prepared themselves for it, for just as if someone comes to a house at night, not all receive him, but those who are awake and expecting him and have prepared themselves for his reception, so also John prepared a people for the Lord, but not the disobedient, rather the capable, that is, those who had prepared themselves for the reception of Christ.

Or, John made ready a people not disbelieving but prepared, that is, previously fitted to receive Christ.

The church observes the birth of John as in some way sacred.… When we celebrate John's, we also celebrate Christ's.…John is born of an old woman who is barren. Christ is born of a young woman who is a virgin. Barrenness gives birth to John, virginity to Christ. The normal and proper age of parents was lacking with the birth of John. No marital embrace occurred for the birth of Christ. The former is announced in the declaration of the angel. With the angel's annunciation the latter is conceived. That John will be born is not believed, and his father is silenced. That Christ will be born is believed, and he is conceived by faith. First of all faith makes its entry into the heart of the virgin, and there follows fruitfulness in the mother's womb. And yet, Zechariah used nearly the same words, when the angel announced John: "By what shall I know this? For I myself am an old man, and my wife is already advanced in her days," and by holy Mary when the angel announced that she was going to give birth: "How shall this be, since I have no husband?" These are practically the same words.… Finally, John is born when the daylight begins to diminish and the night begins to grow longer. Christ is born when the night begins to be curtailed and the day begins to increase.

And Zacharias said to the angel, "How shall I know this? For I am an old man, and my wife is advanced in her days." Hesitating because of the magnitude of the promises, he seeks a sign by which he might be able to believe, to whom the mere vision or address of the angel should have been sufficient for a sign. Therefore, he suffered the deserved punishment of silence for his disbelief, where the same silence was both the sign of the faith he sought and the punishment for the unbelief he deserved.

As if he says, "If it were man who promised these miracles, one might with impunity demand a sign, but when an angel promises, it is then not right to doubt. It follows; And I am sent to speak to thee.

He therefore introduces the doubt of the priest, when he says: And Zacharias said to the Angel: How shall I know this? that is, by what sign shall I be made certain? First Corinthians chapter one: "The Jews require signs." — Indeed note that some seek signs for the sake of the publication of the divine promise, as Abraham: Genesis chapter fifteen: "Lord God, how can I know that I shall possess the land?" — Some refuse on account of the obstinacy of their own sin, as Ahaz: Isaiah chapter seven: "Ask for yourself a sign from the Lord your God." — But some seek on account of hesitation of mind, as Zacharias; whence he adds the reason for doubting: For I am an old man, and my wife is advanced in her days; and so there is incapacity on the part of both parents, and so it is no longer the time for begetting, but rather, according to that passage of Ecclesiastes chapter three, "it is a time to be far from embraces"; and therefore he doubted and hesitated. But not so Abraham, of whom it is said in Romans chapter four: "He was not weakened in faith, nor did he consider his own body as dead, when he was nearly a hundred years old, and the dead womb of Sarah. In the promise also of God he did not hesitate through distrust, but was strengthened in faith, giving glory to God, knowing most fully that whatever He promised, God is able also to do." Whence Abraham believed, because he considered the divine power; but Zacharias hesitated, because he considered human incapacity. In this we are instructed that in miracles one must look to the higher causes.

Zechariah looked at his age, his gray hair, his body that had lost its strength. He looked at his wife's sterility, and he refused to accept on faith what the angel revealed would come to pass.

(Hom. ii. De Inc. Nat. Dei sup.) Considering his own age, and moreover the barrenness of his wife, Zacharias doubted; as it is said, And Zacharias said unto the angel, Whereby shall I know this? as if he said, "How shall this be?" And he adds the reason of his doubting; For I am an old man. An unseasonable time of life, an ill-suited nature; the planter infirm, the soil barren. But it is thought by some a thing unpardonable. in the priest, that he raises a course of objections; for whenever God declares any thing, it becomes us to receive it in faith, and moreover, disputes of this kind are the mark of a rebellious spirit. Hence it follows; And the angel answering said unto him, I am Gabriel, who stand before God.

Yet... we ought not to be so astonished that John merited such grace in his birth. For the precursor and forerunner of Christ ought to have had something similar to the birth of the Lord, the Savior. Indeed, the Lord was begotten of a virgin and John of a sterile woman, the one of an unstained girl and the other of an already exhausted old woman. John's birth, then, also has something of the glorious and the wondrous. Although it would seem to be less noble for a matron to give birth than for a virgin to give birth, yet as we look up to Mary for having given birth as a virgin we also wonder at Elizabeth for having done so as an old woman. Indeed, I think that this fact contains a certain mystery. John, who was a figure of the Old Testament, should have been born of the already cold blood of an old woman, while the Lord, who would preach the gospel of the kingdom of heaven, came forth from a woman in the flower of glowing youth. Mary, conscious of her virginity, marvels at the fruit hidden in her belly, while Elizabeth, conscious of her old age, blushes that her womb is heavy with the one she has conceived. Thus the Evangelist says, "She hid herself for five months." How wonderful it is, though, that the same archangel Gabriel performs an office with respect to each birth! He comforts the unbelieving Zechariah and encourages the believing Mary. He lost his voice because he doubted. But she, because she believed immediately, conceived the saving Word.

Though Zacharias was righteous and holy, nevertheless, considering the extraordinary nature of the birth of a son, he did not easily believe.

And the angel answered him, saying: I am Gabriel, who stands in the presence of God, and I have been sent to speak to you and to bring you this good news. And behold, you will be silent and unable to speak until the day these things come to pass, because you did not believe my words. It should be understood that if a man were to promise such things, it would be permissible to demand a sign with impunity; but since it is an angel who promises, it no longer becomes appropriate to doubt. And he gives a sign that is requested, so that he who spoke in disbelief may now learn to believe by remaining silent. It is to be noted here that the angel declares that he stands before God and has been sent to announce the good news to Zechariah. Because even when angels come to us, they fulfill their ministry outwardly, yet they are never absent inwardly through contemplation. And so they are both sent and present, because although an angelic spirit is circumscribed, the highest spirit himself who is God is not circumscribed. Therefore, angels are both sent and stand before Him, because whenever they come sent, they run within Him.

Here we must remark, that the angel testifies, that he both stands before God, and is sent to bring good tidings to Zacharias.

And the Angel answering, etc. Here is noted the authority of the messenger with respect to the contemplative power and with respect to the administrative. With respect to the contemplative he says: I am Gabriel, who stand before God: Daniel 7: "Ten thousand times a hundred thousand stood before him"; and among these was Gabriel. And therefore in 3 Kings 10 the queen of Sheba said in a figure to Solomon: "Blessed are your men, and blessed are these your servants, who stand before you and hear your wisdom." This Micaiah saw, in the last chapter of 3 Kings: "I saw," he said, "the Lord sitting upon his throne, and all the host of heaven standing by him on the right hand and on the left." Therefore dignity is noted in standing before God, and authority in announcing is also noted in this. — With respect to the ministry of mission he says: And I was sent to speak to you and to announce these good tidings to you. Hence he was of the number of those about whom it is said in Hebrews 1: "Are they not all ministering spirits sent forth for ministry," etc.; sent, I say, both to speak and to evangelize. For in speaking the expression of truth is to be understood: Daniel 9: "Behold, the man Gabriel, whom I had seen in the vision at the beginning, flying swiftly, touched me at the time of the evening sacrifice and instructed me and spoke to me." But in evangelization the announcement of goodness is to be understood. For the Gospel is a good announcement: Zechariah 1: "And the Lord answered the Angel who spoke in me good words, consoling words." Hence one ought to say to him that word from 3 Kings 1: "Come in, for you are a mighty man and bring good tidings." For Gabriel is interpreted as the strength of God, and therefore he was sent to strengthen the fearful priest.

(Hom. xxxiv. in Evang.) For when angels come to us, they so outwardly fulfil their ministry, as at the same time inwardly to be never absent from His sight; since, though the angelic spirit is circumscribed, the highest Spirit, which is God, is not circumscribed. The angels therefore even when sent are before Him, because on whatever mission they go, they pass within Him.

(sup.) That when you hear that I am sent from God, you should deem none of the things which are said unto thee to be of man, for I speak not of myself, but declare the message of Him who sends me. And this is the merit and excellence of a messenger to relate nothing of his own.

This is why the Angel also tells him of his rank: "I am Gabriel," standing before God, not a deceiving demon, but an Angel of God.

But he who pretends not to believe what he has heard is punished with the penalty of silence, because he is mute who does not understand the spiritual sense within the letters. Nor does such a one know how to give words to the people like a teacher, but, lacking the word and reason, he, so to speak, makes silent gestures. Such was then the priesthood of the Jews, when they did not care to understand the reason for sacrifices or the declarations of the prophets. While Zacharias remains mute, Elisabeth conceives John, because although the priests may not understand the distinction of faith, and the Pharisees and Scribes lose it, so that neither themselves enter nor permit their listeners to enter, yet the interior of the law abounds with the sacraments of Christ.

But he gives him the sign which he asks for, that he who spoke in unbelief, might now by silence learn to believe; as it follows; and, behold, thou shall be dumb.

And behold, you shall be silent, etc. Here is touched upon the sign of authority, and he gives a sign of penalty on account of the vice of unbelief. He therefore sets forth the sign of silence up to the appointed time, until the day when these things shall come to pass: so that thus he might say that word of the Psalm: "But I, as a deaf man, heard not; and as a mute man not opening," etc. Nor is it a wonder if he was made mute on account of his own unbelief, since the unbelief of others made Ezekiel mute: Ezekiel 3: "You shall be mute and not as a man who rebukes, because they are a provoking house." — And therefore he adds the reason for the silence, namely the vice of unbelief: Because you did not believe my words, which shall be fulfilled in their time. Conversely, it is said below in the same chapter concerning Mary: "Blessed are you who believed, because those things shall be accomplished that were spoken to you by the Lord." Before the punishment he did not believe, but afterward, because, as is said in Isaiah 28, "affliction alone shall give understanding to the hearing." Therefore the words of God's messengers are not to be despised, because God punishes the unbelieving: Exodus 23: "Behold, I send my Angel"; and it follows: "Observe him and hear his voice, and do not think him one to be despised, for he will not forgive when you have sinned"; Hebrews 2: "For if the word spoken through Angels was made steadfast, and every transgression and disobedience received a just recompense of reward, how shall we escape if we have neglected so great a salvation? Which, having at first begun to be declared by the Lord, was confirmed unto us by those who heard him, God also bearing witness by signs and wonders and various miracles and distributions of the Holy Spirit according to his will." And therefore there is no place for unbelief.

It was in the middle of the sanctuary that Zechariah became dumb, to show that the mysteries of the sanctuary had become silent, for he who was to fulfill these mysteries had come. Because Zechariah did not believe that his wife's barrenness had been healed, he was bound in his speech.

But we, who know the economy, adore His mercy, because He hath come to save and not to judge the world. Wherefore John, the forerunner of the Lord, who before knew not this mystery, on learning that He is Lord in truth, cried out, and spake to those who came to be baptized of him, "O generation of vipers," why look ye so earnestly at me? "I am not the Christ; " I am the servant, and not the lord; I am the subject, and not the king; I am the sheep, and not the shepherd; I am a man, and not God. By my birth I loosed the barrenness of my mother; I did not make virginity barren. I was brought up from beneath; I did not come down from above. I bound the tongue of my father; I did not unfold divine grace. I was known by my mother, and I was not announced by a star. I am worthless, and the least; but "after me there comes One who is before me" -after me, indeed, in time, but before me by reason of the inaccessible and unutterable light of divinity. "There comes One mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire." I am subject to authority, but He has authority in Himself. I am bound by sins, but He is the Remover of sins. apply the law, but He bringeth grace to light. teach as a slave, but He judgeth as the Master. I have the earth as my couch, but He possesses heaven. I baptize with the baptism of repentance, but He confers the gift of adoption: "He shall baptize you with the Holy Ghost, and with fire." Why give ye attention to me? I am not the Christ.

(sup.) That the bonds might be transferred from the powers of generation to the vocal organs. From no regard to the priesthood was he spared, but for this reason was the more smitten, because in a matter of faith he ought to have set an example to others.

(sup.) But the Angel says, And, behold; in other words, "At this instant." But mark the mercy of God in what follows: Until the day in which these things shall be performed. As if he said, "When by the issues of events I shall have proved my words, and thou shalt perceive that thou art rightly punished, I will remove the punishment from thee." And he points out the cause of the punishment, adding, Because thou believest not my words, which shall be fulfilled in their season; not considering His power Who sent me, and before Whom I stand. But if he who was incredulous about a mortal birth is punished, how shall he escape vengeance, who speaks falsely of the heavenly and unspeakable birth?

For Zacharias, when punished with a temporary privation of voice, holds colloquy with his mind, and, passing by his bootless tongue, with the help of his hands dictates from his heart, and without his mouth pronounces the name of his son. Thus, in his pen there speaks a hand clearer than every sound, in his waxen tablet there is heard a letter more vocal that every mouth.

So, because you do not believe, you will be deaf and unable to speak. Justly he is subjected to both—deafness and muteness—for as one who disobeyed he is punished with deafness, and as one who contradicted, with silence. Moreover, he also prefigured what happened with the Jews. For just as he, old and barren and unbelieving, begot a son greater than the prophets, so too the Jewish church and hierarchy, though it had grown old and was barren and faithless and disobedient, nevertheless gave birth in the flesh to the Word of God, the Master of the prophets, with Whose birth those who were formerly disobedient passed over to faith and confession.

(cap. i.) Because the word in the Greek (κωφὸς) may also signify deaf, he well says, Because thou believest not, thou shalt be deaf, and shalt not be able to speak. For most reasonably he suffered these two things; as disobedient, he incurs the penalty of deafness; as an objector, of silence.

(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.

And the people were waiting for Zechariah and were wondering at his delay in the temple. But when he came out, he was unable to speak to them. And they realized that he had seen a vision in the temple, and he was making signs to them and remained mute. And it happened that when the days of his service were completed, he went home. This is what I said: that during their turn of duty, priests, being engaged solely in the temple's duties, not only refrained from the embrace of their wives but also from entering their own homes. From this, an example of maintaining perpetual chastity is given to the priests of our time, who are always commanded to serve at the altar. For since in those days the priesthood succession was sought from the line of Aaron, it was necessary to provide for a time to produce offspring. But because now it is not a carnal succession but a spiritual perfection that is sought, consequently, priests are commanded to always abstain from wives and always maintain chastity, so they can always serve at the altar.

And the people were, etc. Here is touched upon fourthly the evidence of the sign on account of the presence of the multitude and the absence of speech. He touches upon the presence of the multitude waiting and wondering, saying: And the people were waiting for Zechariah, and they wondered that he tarried in the temple. For it pertains to the people to wait: whence Moses, when he ascended the mountain, said to the elders, Exodus 24: "Wait here until we return to you," because, according to what is said in Lamentations 3, "it is good to wait in silence for the salvation of God." It also belongs to the people to wonder at divine secrets, not to scrutinize them: in Sirach 11 it is said of the just man, and it can be expounded concerning Zechariah: "The eye of God looked upon him for good and raised him up from his lowliness, and exalted his head, and many wondered at him."

Do you see how the Jews waited and remained until the high priest came out? But we Christians, as soon as we enter the temple, already think that something bad will happen to us if we do not leave.

But a nod is a certain action of the body, without speech endeavouring to declare the will, yet not expressing it.

But in one man the voice of the people was put to silence, because in one man the whole people was addressing God. For the word of God has come over to us, and in us is not silent. He is dumb who understands not the Law; for why should you think the man who knows not a sound, to be more dumb than him who knows not a mystery. The Jewish people are like to one beckoning, who cannot make his actions intelligible.

As for the absence of speech, he adds: And coming out, he could not speak to them. For this is wont to happen to those who are elevated to the summit of contemplation; Exodus 4: "Since you have spoken to your servant, I am of more impeded and slower tongue"; and Daniel 10: "My Lord, in your vision my joints were dissolved, and nothing of strength remained in me: and how shall the servant of my Lord speak with my Lord? For nothing of strength remained in me, and even my breath is cut off." And therefore from this, as from a sign, they came to knowledge of the truth. — On account of which there follows: And they recognized that he had seen a vision in the temple, and thus, that he was a true Prophet, like Samuel, of whom 1 Kings 3: "All Israel from Dan to Beersheba knew that Samuel was a faithful Prophet of the Lord." — But for the perfect evidence of the sign, the impossibility and duration of speaking are noted, in that he adds: And he was making signs to them and remained mute. Ambrose: "Attempting bodily actions without voice and not expressing his will," he remained mute, as a sign that at the coming of Christ silence was to be imposed on the legal priesthood: Matthew 11: "The Law and the Prophets prophesied until John." Therefore Chrysostom says of John that he is "the voice of the Apostles, the silence of the Prophets."

When the priest Zechariah offers incense in the temple, he is condemned to silence and cannot speak. Or better, he speaks only with gestures. He remains unable to speak until the birth of his son, John. What does this mean? Zechariah's silence is the silence of prophets in the people of Israel. God no longer speaks to them. His "Word, which was with the Father from the beginning, and was God," has passed over to us. For us Christ is not silent.…Christ ceased to be in them. The Word deserted them. What Isaiah wrote was fulfilled: "The daughter of Zion will be deserted like a tent in the vineyard or like a hut in the cucumber patch. She is as desolate as a plundered city." The Jews were left behind, and salvation passed to the Gentiles.

Zechariah made signs to the people, who were probably asking about the reason for his silence; but since he could not speak, he explained it through signs.

But Zacharias beckoned to the people, who perhaps enquired the cause of his silence, which, as he was not able to speak, he signified to them by nodding. Hence it follows, And he beckoned to them, and remained speechless.

During the time of their course, the priests of the temple were so occupied by their office, that they kept themselves not only from the society of their wives, but even from the very threshold of their houses. Hence it is said, And it came to pass, that, as soon as the days were accomplished, &c. For as there was then required a priestly succession from the root of Aaron, of necessity then a time was appointed for keeping up the inheritance. But as now not a carnal succession, but spiritual perfection, is looked for, the priests are enjoined (in order that they might ever be able to serve the altar) the perpetual observance of chastity. It follows: But after those days, &c. that is, after the days of Zacharias's ministration were completed. But these things were done in the month of September, the twenty-second day of the month, upon which the Jews were bound to observe the feast of the Tabernacles, just before the equinox, at which the night began to be longer than the day, because Christ must increase, but John must decrease. And those days of fasting were not without their meaning; for by the mouth of John, repentance and mortification were to be preached to men. It follows: And she hid herself. (see John 3:30.)

Therefore first mutual cohabitation is indicated, when he says: And it came to pass, when the days of his office were fulfilled, he went to his house, namely to cohabit and to render the debt to his wife; whence Chrysostom says that on the same night he begot a son. But he did this by the law of marriage: 1 Corinthians 7: "Do not defraud one another except by consent for a time, that you may be free for prayer; and return again to the same." And therefore, as long as Zechariah was fulfilling the days of his office, he did not approach his wife: Exodus 19: "Let the priests who approach me be sanctified, lest I strike them"; and for this reason the Hebrews say that Uzzah was struck, 2 Kings 6, because he had known his wife by night when he touched the ark. For it was not permitted to pass immediately from the embrace of Leah to Rachel, as in Genesis 29 it is said to Jacob: "Complete the week of days of this union."

Note also that Zacharias did not go to his house until the days of his service were completed, but remained in the temple. For the hill country was indeed far from Jerusalem. And a priest, even if he had a house in Jerusalem itself, was not permitted to leave the temple court during the time of his rotation. But we, alas, how we neglect the divine services! That Zacharias could not speak but used signs points to the senseless life of the Jews. For having put to death the Word, they can give an account of neither their deeds nor their words. Even if you ask them about something prophetic, they do not open their mouths and cannot give you a single word or answer.

Great care is given to modesty by the saints, so that often shame is in their very desires; as we observe in this place the holy Elizabeth, who desired to have children and concealed herself for five months. What is the reason for this concealment, if not modesty? For there is a prescribed age for everyone's duty: and what is fitting at one time is not fitting at another; the change of age often changes the nature of an action.

She who was hiding herself, because she had conceived a son, began to boast because she was giving birth to a prophet. And she who was ashamed before, now gives blessings; and she who was doubtful before, is strengthened. Behold, she says, how the voice of your greeting has become in my ears, the baby in my womb rejoiced with joy. Therefore, she cried out with a loud voice when she sensed the coming of the Lord; because she believed in the religious birth. For there was no cause for shame, when she bore a prophet, not acquiring faith in the generation by pretense.

What reason then for concealment, except shame? For there are certain allowed times in wedlock, when it is becoming to attend to the begetting of children; while the years thrive, while there is hope of child-bearing. But when in good time old age has come on, and the period of life is more fitted for governing children, than begetting them, it is a shame to bear about the signs of pregnancy, however lawful. It is a shame to be laden with the burden of another age, and for the womb to swell with the fruit of not one's own time of life. It was a shame then to her on account of her age; and hence we may understand the reason why they did not at this time come together, for surely she who blushed not at their coming together in their old age, would not blush at her child-bearing; and yet she blushes at the parental burden, while she yet is unconscious of the religious mystery. But she who hid herself because she had conceived a son, began to glory that she carried in her womb a prophet.

After these days, Elizabeth, his wife, conceived. Specifically, after the days of Zacharias' duty were completed. John, the bishop of the city of Constantinople, mentioning this most holy conception, said: "These events occurred in the month of September, on the eighth day before the Kalends of October, when the moon was beginning its eleventh day, at the time when it was necessary for the Jews to celebrate the fast of Scenopegia. And it was found that the same day, the eighth day before the Kalends of October, was the equinox, on which the beginning of the night is longer than the day. For he must increase, but I must decrease," (John 3). Indeed, the light had been diminished by the darkness, when the Jews, according to the law and prophecy, offered sacrifices to God; in which time John was conceived. For these are the things that were offered for the people's sins, which were to cease when John, the Baptist, was conceived. And therefore, Zacharias, his father, a priest of the Jews, became mute, because their sacrifices, which were offered for the people's sins, had to cease and fall silent. For the only priest was coming, who from his own lamb offered as a sacrifice, would offer the sacrifice to God for the sins of all. From the words of the Blessed John, we are taught that on the first day after the day of atonement, the change of the priestly order was celebrated, and therefore on this day the conception of the Lord's forerunner occurred. This day, not by chance, is a day of fasting and affliction foretold by the angel, because through him affliction of repentance was to be preached to men.

And Elisabeth rightly hides her conception for five months, whether because the lawgiver Moses in five books mystically designated the mysteries of Christ, or because the entire series of the Old Testament prefigures that same dispensation of Christ through the deeds or words of saintly people in the five ages of the world. And therefore, because the incarnation of Christ would happen either in the sixth age of the world or to fulfill the law, it is rightly in the sixth month of Elisabeth's conception that the angel was sent to Mary to announce that the Savior would be born, as the following lesson in order explains.

Now mystically by Zacharias may be signified the Jewish Priesthood, by Elisabeth the law itself; which, well administered by the teaching of the Priests, ought to have borne spiritual children to God, but was not able, because the Law made no one perfect. (Heb. 7:19, 1 Tim. 1:8.) Both were just, because the law is good, and the Priesthood for that time holy; both were well stricken in years, because at Christ's coming both the Law and Priesthood were just bending to old age. Zacharias enters the temple, because it is the priest's office to enter into the sanctuary of heavenly mysteries. There was a multitude without the doors, because the multitude cannot penetrate mysteries. When he places frankincense on the altar, he discovers that John will be born; for while the teachers are kindled with the flame of divine reading, they find the grace of God flow to them through Jesus: and this is done by an angel, for the Law was ordained by angels. (Gal. 3:19.)

And yet Elisabeth conceives John, because the more inward parts of the Law abound with sacraments of Christ. She conceals her conception five months, because Moses in five books set forth the mysteries of Christ; or because the dispensation of Christ is represented by the words or deeds of the saints, in the five ages of the world.

Secondly, a fruitful conception is intimated, when he says: But after these days Elizabeth conceived: as is said in 1 Kings 1: "After the cycle of days Anna conceived." After the days of his office: in which it is shown that carnal things are to be set after spiritual things; and therefore below in chapter ten: "Mary has chosen the best part."

Thirdly, a modest concealment is described, when it is said: And she hid herself for five months. For this was a sign of humility and modesty: not like Hagar the handmaid, of whom it is said in Genesis 16 that "seeing that she had conceived, she despised her mistress." The reason for this is well given in the Gloss of Ambrose. — But spiritually we are instructed that the conception of a holy purpose is to be hidden at the beginning, as is said in Matthew 13: "The kingdom of heaven is like a treasure hidden in a field"; where Gregory says: "The found treasure is hidden, so that it may be preserved, because he who does not hide it from human praise does not suffice to guard the zeal of heavenly desire from malign spirits."

Elizabeth hid herself because of Zechariah's grief. Or alternatively, she hid herself because she was ashamed on account of the fact that she had resumed intercourse. So it was because of her old age that Elizabeth hid herself. But see, Moses did not write in relation to Sarah that she hid herself, when at the age of ninety she carried Isaac, nor with regard to Rebecca, who was pregnant with twins. Elizabeth hid herself for five months, until her infant would be sufficiently formed in his members to exult before his Lord, and because Mary was about to receive the annunciation.

Truly He has loosed her barrenness, a supernatural gift He has bestowed upon her, and the unfruitful rock has produced the green blade. He has taken away her disgrace, in that He has made her to bring forth. Hence it follows: In the days wherein he looked on me, to take away my reproach among men.

(Homil. de Anna.) Her joy therefore is twofold. The Lord has taken away from her the mark of barrenness, and also given her an illustrious offspring. In the case of other births, the coming together of the parents only occurs; this birth was the effect of heavenly grace.

And therefore he says, Five months, that is, until Mary should conceive, and her babe leaping with joy should prophesy.

And though she might blush at the time of her child-bearing, on the other hand she rejoiced that she was free from reproach, saying, Thus hath the Lord dealt with me.

For it is a shame among women not to receive that reward of marriage, which is the only cause of their being married.

And she hid herself for five months, saying, "Thus has the Lord dealt with me in the days when He looked on me, to take away my reproach among people." How much care the saints take to admit nothing shameful that should make them blush is shown by Elisabeth, who is even embarrassed by the gifts she desired to receive. And although she rejoices in the removal of the reproach of sterility, she is modest regarding the birth in her advanced age. But the burden of motherhood is a cause of shame only as long as the honor of having a child remains hidden. For she who concealed herself because she had conceived a son, when the blessed Mother of God came in, joyfully exclaimed, because she was about to bear a prophet.

Fourthly, a joyful exultation is touched upon in recognition of the benefit, at: Saying, Because the Lord has done thus for me. Similarly Genesis 21: "The Lord has made laughter for me: whoever hears of it will laugh with me." — In the days in which he looked upon me to take away my reproach among men, the reproach, namely, of barrenness: Genesis 30: "Rachel conceived and bore a son, saying: God has taken away my reproach." This was a reproach among men, on account of that passage in Deuteronomy 7: "There shall not be one barren among you of either sex." Whence it is said in 1 Kings 1 that "her rival afflicted Anna so greatly as to reproach her that the Lord had closed her womb." And on account of this she rejoiced, according to that passage of the Psalm: "Who makes the barren woman to dwell in a house, a joyful mother of children."

Elizabeth, being chaste, was ashamed and, having conceived in old age, "hid herself five months," until Mary also conceived. When she (Mary) also conceived, and the baby "leaped in her womb" (Elizabeth's), she no longer hid herself and even carried herself boldly, as the mother of such a son who even before his birth was honored with the dignity of a prophet.