Tuesday of the 17th week after Pentecost

And he entered Jerusalem into the temple. Having entered the city, he first went to the temple, showing us the form of religion which we should follow. So that when by chance we enter a village or town or any other place where there is a house dedicated to the worship of God, we first go to this; and, after we have commended ourselves to the Lord through the duty of prayers, we then withdraw to attend to the temporal business for which we came. However, as the time of the Passion approached, the Lord wished to draw near to the place of the Passion and remain there, where at the appointed and predetermined time he could be found by those through whom the Passion was to be accomplished. Through this, he also intimated to all those hearing that he would face death not unwillingly, as the profane thought, but of his own will. When the hour was approaching, he boldly went to the place where he had foretold far in advance through himself and his prophets that he would suffer. It should be noted that this entry of his into Jerusalem occurred five days before Passover, during which he decided to fulfill the mystery of his most holy Passion. For John narrates that six days before Passover, he came to Bethany, where a supper was made for him, and many reclining at the table, Mary, the sister of Lazarus, anointed him with mystical ointment; and the next day, sitting on a donkey, with a large crowd meeting him with palms, he came to Jerusalem. Here, not only the harmony in things but also in the times of the Old and New Testaments, the shadow and the truth, the law and the Gospel, must not be passed over in silence. For it is written in the law, with the Lord speaking to Moses and Aaron: "This month shall be for you the beginning of months; it shall be the first month of the year for you. Speak to the whole congregation of Israel, and say to them: On the tenth day of this month, every man shall take a lamb according to their ancestral houses, a lamb for each household." And shortly after: "And you shall keep it until the fourteenth day of this month, and the whole assembly of the congregation of Israel shall kill it at twilight" (Exodus 12). Therefore, on the tenth day of the first month, the lamb to be sacrificed at Passover was commanded to be brought into the house, because also on the tenth day of the same month, that is, five days before Passover, the Lord was to enter the city in which he would suffer. And just as the lamb chosen from the whole flock awaited the certain day of its sacrifice, so also the Lord, as the whole council of elders and leaders conspired against him, steadfastly awaited the hour in which he would offer himself as a sacrifice to God and a victim in the odor of sweetness for the salvation of the world. The lamb was sacrificed on the fourteenth day of the first month at twilight, and the Lord, at the same hour, eating the lamb with his disciples, where he completed the decrees of the legal Passover, immediately went out with them to the place of prayer, where, being captured and bound by the Jews, he began at once the mysteries of his blessed suffering.

And having looked around at everything, since it was already evening, he went out to Bethany with the twelve. He did not do this just once; but for all five days after he had gone up to Jerusalem until the time of the Passion, he was accustomed to do this very thing: that during the day he would teach in the temple, but at night he would go out and spend the night on the Mount of Olives, as we read in Luke. For by teaching the unbelievers, he diligently fulfilled the duty of correction. However, by staying among the faithful, he graciously exhibited the kindness of his favor to them. It is well noted that, after looking around at everything, he went out to Bethany. Indeed, the internal judge examines the hearts of all, and when he does not find a place to rest his head among those who oppose and resist the truth, he withdraws to the faithful and rejoices in making a dwelling with the Father in those who obey the word. For Bethany is called the house of obedience. This also must be understood, that the Lord was of such great poverty, and so did not flatter anyone, that he found no host, no lodging in that greatest city, but stayed in the small country place with Lazarus and his sisters. For their village is Bethany.

(ubi sup.) As the time of His Passion approached, the Lord wished to approach to the place of His Passion, in order to intimate that He underwent death of His own accord: wherefore it is said, And Jesus entered into Jerusalem, and into the temple. And by His going to the temple on first entering the city, He shows us beforehand a form of religion, which we are to follow, that if by chance we enter a place, where there is a house of prayer, we should first turn aside to it. We should also understand from this, that such was the poverty of the Lord, and so far was He from flattering man, that in so large a city, He found no one to be His host, no abiding place, but lived in a small country place with Lazarus and his sisters; for Bethany is a hamlet of the Jews. Wherefore there follows: And when he had looked round about upon all things, (that is, to see whether any one would take Him in,) and now the eventide was come, he went out into Bethany with the twelve. Nor did He do this once only, but during all the five days, from the time that He came to Jerusalem, to the day of His Passion, He used always to do the same thing; during the day He taught in the temple, but at night, He went out and dwelt in the mount of Olives.

(ubi sup.) Farther, He looks round about upon the hearts of all, and when in those who opposed the truth, He found no place to lay His head, He retires to the faithful, and takes up His abode with those who obey Him. For Bethany means the house of obedience.

Likewise, Mark 11: Having looked around at all things, He went out to Bethany: Gloss: "to see if anyone would receive Him as a guest; for He was of such great poverty and flattered no one, so that in so great a city He could find no lodging"; but it is certain that if He had wished to hire lodging, He would have found a place to hire: therefore He was looking around as a poor man and beggar.

He went in the morning to the Jews, and visits us in the eventide of the world.

Jesus entered the temple and soon went out of it again, showing by this that He was already leaving it to desolation and plunder. He departs to Bethany, which means "house of obedience," for, leaving the disobedient and hard-hearted, He now goes with His disciples to those obedient to Him.

Wishing to show His disciples that if He chose He could in a moment exterminate those who were about to crucify Him. In a mystical sense, however, the Lord entered into the temple, but came out of it again, to show that He left it desolate, and open to the spoiler.

Did Christ really want physically to relish and consume fruit himself when he sought the fruit of this fig tree? And if he had found it there, would he then even have eaten it? Did he really want to drink water when he said to the woman of Samaria, "Give me a drink"? When he was on the cross saying "I thirst," was this really all about his physical thirst? For what does Christ hunger more than our good works? For what does Christ thirst more than our faithful response? On the Psalms

Mark, on his side, has recorded in connection with the second day what he had omitted to notice as occurring really on the first—namely, the incident of the expulsion of the sellers and buyers from the temple. On the other hand, Matthew, after mentioning what was done on the second day—namely, the cursing of the fig tree as he was returning in the morning from Bethany into the city—has omitted certain facts which Mark has inserted, namely, his coming into the city, and his going out of it in the evening, and the astonishment which the disciples expressed at finding the tree dried up as they passed by in the morning; and then to what had taken place on the second day, which was the day on which the tree was cursed, he has attached what really took place on the third day—namely, the amazement of the disciples at seeing the tree's withered condition, and the declaration which they heard from the Lord on the question of the power of faith.

And the next day, when they went out from Bethany, he was hungry. He was hungry, either showing the truth of human flesh or desiring the salvation of believers, burning with zeal against the unbelief of Israel.

It goes on, And on the morrow, when they were come from Bethany, he was hungry.

The miracles of healing fall into the same pattern. This is sometimes obscured for us by the somewhat magical view we tend to take of ordinary medicine. The doctors themselves do not take this view. The magic is not in the medicine but in the patient's body. What the doctor does is to stimulate Nature's functions in the body, or to remove hindrances. In a sense, though we speak for convenience of healing a cut, every cut heals itself; no dressing will make skin grow over a cut on a corpse. That same mysterious energy which we call gravitational when it steers the planets and biochemical when it heals a body is the efficient cause of all recoveries, and if God exists, that energy, directly or indirectly, is His. All who are cured are cured by Him, the healer within. But once He did it visibly, a Man meeting a man. Where He does not work within in this mode, the organism dies. Hence Christ's one miracle of destruction is also in harmony with God's wholesale activity. His bodily hand held out in symbolic wrath blasted a single fig tree; but no tree died that year in Palestine, or any year, or in any land, or even ever will, save because He has done something, or (more likely) ceased to do something, to it.

As we behold the mystery of his tears, hunger and thirst, let us remember that the one who wept also raised the dead to life, rejoicing for Lazarus. From the very One who thirsted flowed rivers of living water. He who hungered was able to wither the fig tree which offered no fruit for his hunger. How could this be, that he who was able to strike the green tree dead merely by his word could also have a nature that could hunger? This was the mystery of his hunger, grief, and thirst, that the Word was assuming flesh. His humanity was entirely exposed to our weaknesses, yet even then his glory was not wholly put away as he suffered these indignities. His weeping was not for himself, his thirst was not for water, nor his hunger merely for food. He did not eat or drink or weep just to satisfy his appetites. Rather, in his incarnate humbling he was demonstrating the reality of his own body by hungering, by doing what human nature does. And when he ate and drank, it was not a concession to some necessity external to himself, but to show his full participation in the human condition.

We may also say, in another sense, that the Lord sought for fruit on the fig tree before its time, and not finding it, cursed it, because all who fulfil the commandments of the Law, are said to bear fruit in their own time, as, for instance, that commandment, Thou shalt not commit adultery; but he who not only abstains from adultery but remains a virgin, which is a greater thing, excels them in virtue. But the Lord exacts from the perfect not only the observance of virtue, but also that they bear fruit over and above the commandments.

But let us also examine the account of the fig tree, for here something seemingly strange and harsh appears. First, Jesus was hungry early in the morning; second, He demands fruit when the season for figs had not yet come; and furthermore, He punishes an insensible tree. For in what He says and does here, there was a special providence. Until now Jesus had often worked miracles, but only for the benefit of people. But the disciples had not yet seen Him do harm to anyone. Now, in order to show the disciples that He can also punish, and that, if He wished, He could in a single hour destroy those intending to crucify Him, He manifests His power upon an insensible tree. And the miracle was truly great in that a tree so full of sap withered at once, for the fig tree is more full of sap than almost all other trees. That He hungered early in the morning — this He permitted His flesh to experience by a special providence; and He seeks fruit prematurely on the fig tree for the purpose, as I said above, of showing the disciples that He can also punish. And this fig tree was at the same time a figure of the Jewish synagogue, which had only leaves, that is, the Law, which provided nothing but a shadow, while they bore no fruit at all. But Jesus hungered for their salvation. He says: "My food is to do the will of Him who sent Me" (John 4:34), and this will of God consists in converting sinners. Since, however, the synagogue had no fruit, it was cursed and withered, having (no longer among it) neither prophets nor teachers.

Some who witnessed Christ's miracles did not understand what they meant, and how they spoke to those who knew they had special meaning. They wondered only at the miracles themselves. Others both marvelled at the miracles, and attained some preliminary understanding of them. For this we must come to the school of Christ himself. Those fixed only upon the plain sense of Scripture tend to focus merely upon miracle for miracles' sake. Hence they may prematurely conclude that Jesus himself was ignorant of the time of the year, something any ordinary farmer could discern. For it was not yet the season for the tree to bear fruit. Nevertheless, since he was hungry, he looked for fruit on the tree. Does this imply that Christ knew less than what every peasant could easily discern? Surely not. Wouldn't you expect the maker of the fig tree to know what the ordinary orchard worker would know in a snap? So when he was hungry he looked for fruit on the tree, but he seemed to be looking for something more from this tree. He noted that the tree had no fruit, but was full of leaves. It was at that point that he cursed it, and it withered away. So what terrible thing had the poor tree done simply in not bearing fruit? Could the tree reasonably be faulted for its fruitlessness? No. But human beings who by their own free will decide not to bear fruit—that is a different matter. Those found wanting in accountability in this case are those who had the benefit of the law, which was meant to bear fruit, but they had no fruit to show for it. They had a full growth of leaves (the law), yet they bore no fruit (works of mercy).

And when he saw from afar a fig tree having leaves, he went to see if perhaps he might find anything on it. And when he came to it, he found nothing but leaves, for it was not the season for figs. And answering, Jesus said to it, "May no one ever eat fruit from you again." Just as the Lord was accustomed to saying many things in parables, so also he was accustomed to doing certain things in parables. For what reason would there be for him to seek fruit on a fig tree when he was hungry, when any man knew that it was not yet the time for figs, and to condemn the tree to an eternal curse for not having fruit at that time, unless, by this act, he intended to admonish the people whom he was teaching by word, that no one producing leaves but not fruit, that is, displaying the words of righteousness without deeds, would deserve to be cut down and cast into the fire? For every tree is known not by its flowers, not by its leaves, but by its fruit; that is, every man is tested and proven not by the reputation of fame or the pomp of words, but by the testimony of their actions. Therefore, the Lord, being hungry, saw a fig tree having leaves and came to seek fruit on it, but did not find any. Because desiring the salvation of the human race, he saw Judea having the words of the law and the prophets, and came to test, by teaching, correcting, and performing miracles, if he might find any fruit of faith and life in their hearts. But because the fig tree was found to have leaves without fruit, it is condemned, because Judea, which resounded with the words of Scripture without deeds, deserved to be punished with vengeance. However, I would say this, not that the entire Synagogue was rejected, from which certainly the early Church was constructed. But that portion of the Synagogue which refused to feed the hungry Christ with good works deservedly earned condemnation, preferring to be overshadowed by the leaves of spiritual words rather than to be adorned with the fruits of the Spirit. To them, he says elsewhere: "I go, and you will seek me, and in your sin you will die" (John 5:34). This passage, indeed, fits with that parable of his, where he says: A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and did not find any. He then said to the vinedresser: Behold, for three years I have come seeking fruit on this fig tree and find none. Cut it down, why does it even occupy the ground? But he answered and said to him: Lord, leave it for this year also, until I dig around it and put manure on it. And if it bears fruit, well; but if not, you shall cut it down (Luke 13:6-9). The vinedresser is the order of the apostles and spiritual doctors, who diligently called the Synagogue to repentance, lest it perish, and strove to supplicate the Lord for its salvation. Especially James, the brother of the Lord, who was put in charge of governing the Church in Jerusalem. But because that Synagogue neither in the legal edicts, nor in the prophetic declarations, nor in the grace of the shining Gospel itself, agreed to bear the fruit of obedience, it remained a sterile fig tree for three years and was rejected by the Lord and overturned by eternal malediction. For it was not only cast away from the lot of the elect, but also cut off from the very ground it occupied in vain. But also you, if you do not wish to hear in judgment from Christ: Depart from me, you cursed, into the eternal fire, for I was hungry, and you did not give me to eat (Matthew 25:41), beware of being a sterile tree in this life; rather, offer to the poor Christ who is hungry the fruit of piety he needs.

(ubi sup.) Just in the same way as He speaks parables, so also His deeds are parables; therefore He comes hungry to seek fruit off the fig tree, and though He knew the time of figs was not yet, He condemns it to perpetual barrenness, that He might show that the Jewish people could not be saved through the leaves, that is, the words of righteousness which it had, without fruit, that is, good works, but should be cut down and cast into the fire. Hungering therefore, that is, desiring the salvation of mankind, He saw the fig tree, which is, the Jewish people, having leaves, or, the words of the Law and the Prophets, and He sought upon it the fruit of good works, by teaching them, by rebuking them, by working miracles, and He found it not, and therefore condemned it. Do thou too, unless thou wouldest be condemned by Christ in the judgment, beware of being a barren tree, but rather offer to Christ the fruit of piety which He requires.

The nature of the fig tree is such that when it is cut, because of its moisture, it [requires] many months for it to dry up. Our Lord chose it as a symbol, therefore, to make the quality of his power known through it. It is evident that the fig tree becomes moist and tender before the other trees. Hence our Lord said: "From the fig tree learn this parable. As soon as its branch becomes tender and opens up in the outer covering of its buds, you know that summer is near." You see that he proposes it [as a symbol] because of its abundant moisture and its early buds.

For, as to what you have said about the fig-tree, Augustine speaks aptly in the same sense; for, when the evangelist subjoined, For the time of figs was not yet, it is plainly shown that the figs which the Lord had sought were fruit in the synagogue, which had the leaves of the Law, but not the fruit of works. For the Creator of all things could not be ignorant that the fig-tree had no fruit; which was a thing that all might know, since it was not the time of figs.

(The Docetae maintain) that God is the primal (Being), as it were a seed of a fig-tree, which is altogether very diminutive in size, but infinite in power. (This seed constitutes, according to the Docetae,) a lowly magnitude, incalculable in multitude, (and) labouring under no deficiency as regards generation. (This seed is) a refuge for the terror-stricken, a shelter of the naked, a veil for modesty, (and) the sought-for produce, to which He came in search (for fruit), he says, three times, and did not discover (any). Wherefore, he says, He cursed the fig-tree, because He did not find upon it that sweet fruit-the sought-for produce. And inasmuch as the Deity is, according to them to express myself briefly-of this description and so great, that is, small and minute, the world, as it seems to them, was made in some such manner as the following: When the branches of the fig-tree became tender, leaves budded (first), as one may (generally) see, and next in succession the fruit. Now, in this (fruit) is preserved treasured the infinite and incalculable seed of the fig-tree. We think, therefore, (say the Docetae,) that there are three (parts) which are primarily produced by the seed of the fig-tree, (viz.,) stem, which constitutes the fig-tree, leaves, and fruit-the fig itself, as we have previously declared. In this manner, the (Docetic) affirms, have been produced three Aeons, which are principles from the primal originating cause of the universe. And Moses has not been silent on this point, when he says, that there are three words of God, "darkness, gloom, tempest, and added no more." For the (Docetic) says, God has made no addition to the three Aeons; but these, in every respect. have been sufficient for (the exigencies of) those who have been begotten and are sufficient. God Himself, however, remains with Himself, far separated from the three Aeons. When each of these Aeons had obtained an originating cause of generation, he grew, as has been declared, by little and little, and (by degrees) was magnified, and (ultimately) became perfect. But they think that that is perfect which is reckoned at ten. When, therefore, the Aeons had become equal in number and in perfection, they were, as (the Docetae) are of opinion, constituted thirty Aeons in all, while each of them attains full perfection in a decade. And the three are mutually distinct, and hold one (degree of) honour relatively to one another, differing in position merely, because one of them is first, and the other second, and the other of these third. Position, however, afforded them diversity of power. For he who has obtained a position nearest to the primal Deity-who is, as it were, a seed-possessed a more productive power than the rest, inasmuch as he himself who is the immeasurable one, measured himself tenfold in bulk. He, however, who in position is second to the primal Deity, has, inasmuch as he is the incomprehensible one, comprehended himself sixfold. But he who is now third in position is conveyed to an infinite distance, in consequence of the dilatation of his brethren. (And when this third Aeon) had thrice realized himself in thought, he encircled himself with, as it were, some eternal chain of union.

This account of the many sellers who were cast out of the temple was reported by all the Evangelists, including John, but in his case he introduces it in a completely different order.… John proceeds to tell us that he went up to Jerusalem at the season of the Jews' passover, and when he had made a scourge of small cords drove out of the temple those who were selling in it. This makes it evident that this act was performed by the Lord not on a single occasion, but twice over. Only in the first instance was it recorded by John, but in the last by the other three.

(de Con. Evan. lib. ii. 67) John, however, relates this in a very different order, wherefore it is manifest that not once only, but twice, this was done by the Lord, and that the first time was related by John, this last, by all the other three.

(de Con. Evan. lib. ii. 68) In this again Mark does not keep the same order as Matthew; because however Matthew connects the facts together by this sentence, And he left them, and went out of the city into Bethany, (Matt. 21:17) returning from whence in the morning, according to his relation, Christ cursed the tree, therefore it is supposed with greater probability that he rather has kept to the order of time, as to the ejection from the temple of the buyers and sellers. Mark therefore passed over what was done the first day when He entered into the temple, and on remembering it inserted it, when he had said that He found nothing on the fig tree but leaves, which was done on the second day, as both testify.

And they come to Jerusalem. And when he had entered the temple, he began to cast out those who sold and bought in the temple, and he overturned the tables of the money-changers, and the seats of those who sold doves. What the Lord did by cursing the barren fig tree as a symbol, he soon showed more clearly by casting out the wicked from the temple. For the tree did not sin in that it did not have fruit when the Lord was hungry, since the time for fruit had not yet come; but the priests sinned by conducting secular business in the house of the Lord, and they neglected to bear the fruit of piety which they owed, and which the Lord hungered for in them. The Lord withered the tree with a curse, so that those who saw or heard might more greatly understand that they would be condemned by divine judgment if they were without the fruits of deeds, but only relied on the praise of religious speech, or on the appearance and covering of flourishing leaves. But because they did not understand, he then exercised the necessary severity of deserved vengeance upon them. And he cast out the commerce of human affairs from that house, in which it was commanded that only divine things be conducted, sacrifices and prayers be offered to God, the word of God be read, heard, and sung. And indeed it is to be believed that he found only those things being sold or bought in the temple which were necessary for the ministry of the same temple, based on what we read happening elsewhere, when he entered the same temple and found in it sellers and buyers of sheep, oxen, and doves. Clearly, it is to be believed that all these things were bought by those who came from afar from the locals, so that they might be offered in the house of the Lord. If, therefore, the Lord did not even want those things to be sold in the temple which he wanted to be offered in the temple, namely because of the greed or fraud that is usually the crime of merchants, how great a punishment, do you think, would he inflict if he found anyone there engaged in laughter or idle talk, or enslaved to any other vice? For if the Lord does not allow temporal business to be conducted in his house, which can be conducted freely elsewhere, how much more do those things deserve celestial wrath that are not allowed anywhere, if they are conducted in buildings consecrated to God? But because the Holy Spirit appeared upon the Lord in the form of a dove, rightly, the gifts of the Holy Spirit are signified by doves. Who, then, are those in the temple of God today who sell doves, but those in the Church who take a price for the imposition of hands? Through this imposition, namely, the Holy Spirit is given from heaven. Therefore, the dove is sold when the imposition of hands, through which the Holy Spirit is received, is provided for a price. But our Redeemer overturned the seats of those who sold doves, because he destroys the priesthood of such merchants. Hence, sacred canons condemn the Simoniac heresy and command that those who seek a price for conferring ordinations be deprived of the priesthood. Therefore, the seat of those who sell doves is overturned, because those who sell spiritual grace are deprived of the priesthood either before humans or before the eyes of God.

(ubi sup.) What the Lord had done in figure, when He cursed the barren fig tree, He now shows more openly, by casting out the wicked from the temple. For the fig tree was not in fault, in not having fruit before its time, but the priests were blameable; wherefore it is said, And they come to Jerusalem; and Jesus went into the temple, and began to cast out them that sold and bought in the temple. Nevertheless, it is probable that He found them buying and selling in the temple things which were necessary for its ministry. If then the Lord forbids men to carry on in the temple worldly matters, which they might freely do any where else, how much more do they deserve a greater portion of the anger of Heaven, who carry on in the temple consecrated to Him those things, which are unlawful wherever they may be done. It goes on: and overthrew the tables of the moneychangers.

(ubi sup.) Because the Holy Spirit appeared over the Lord in the shape of a dove, the gifts of the Holy Spirit are fitly pointed out under the name of doves. The Dove therefore is sold, when the laying on of hands by which the Holy Spirit is received is sold for a price. Again, He overturns the seats of them who sell doves, because they who sell spiritual grace, are deprived of their priesthood, either before men, or in the eyes of God.

And with that thought came a larger one, and the colossal figure of her Master had also crossed the theatre of my thoughts. The same modern difficulty which darkened the subject-matter of Anatole France also darkened that of Ernest Renan. Renan also divided his hero's pity from his hero's pugnacity. Renan even represented the righteous anger at Jerusalem as a mere nervous breakdown after the idyllic expectations of Galilee. As if there were any inconsistency between having a love for humanity and having a hatred for inhumanity! Altruists, with thin, weak voices, denounce Christ as an egoist. Egoists (with even thinner and weaker voices) denounce Him as an altruist. In our present atmosphere such cavils are comprehensible enough. The love of a hero is more terrible than the hatred of a tyrant. The hatred of a hero is more generous than the love of a philanthropist. There is a huge and heroic sanity of which moderns can only collect the fragments. There is a giant of whom we see only the lopped arms and legs walking about. They have torn the soul of Christ into silly strips, labelled egoism and altruism, and they are equally puzzled by His insane magnificence and His insane meekness. They have parted His garments among them, and for His vesture they have cast lots; though the coat was without seam woven from the top throughout.

Instead of looking at books and pictures about the New Testament I looked at the New Testament. There I found an account, not in the least of a person with his hair parted in the middle or his hands clasped in appeal, but of an extraordinary being with lips of thunder and acts of lurid decision, flinging down tables, casting out devils, passing with the wild secrecy of the wind from mountain isolation to a sort of dreadful demagogy; a being who often acted like an angry god--and always like a god. Christ had even a literary style of his own, not to be found, I think, elsewhere; it consists of an almost furious use of the a fortiori. His "how much more" is piled one upon another like castle upon castle in the clouds. The diction used about Christ has been, and perhaps wisely, sweet and submissive. But the diction used by Christ is quite curiously gigantesque; it is full of camels leaping through needles and mountains hurled into the sea. Morally it is equally terrific; he called himself a sword of slaughter, and told men to buy swords if they sold their coats for them. That he used other even wilder words on the side of non-resistance greatly increases the mystery; but it also, if anything, rather increases the violence. We cannot even explain it by calling such a being insane; for insanity is usually along one consistent channel. The maniac is generally a monomaniac. Here we must remember the difficult definition of Christianity already given; Christianity is a superhuman paradox whereby two opposite passions may blaze beside each other. The one explanation of the Gospel language that does explain it, is that it is the survey of one who from some supernatural height beholds some more startling synthesis.

The tremendous figure which fills the Gospels towers in this respect, as in every other, above all the thinkers who ever thought themselves tall. His pathos was natural, almost casual. The Stoics, ancient and modern, were proud of concealing their tears. He never concealed His tears; He showed them plainly on His open face at any daily sight, such as the far sight of His native city. Yet He concealed something. Solemn supermen and imperial diplomatists are proud of restraining their anger. He never restrained His anger. He flung furniture down the front steps of the Temple, and asked men how they expected to escape the damnation of Hell. Yet He restrained something. I say it with reverence; there was in that shattering personality a thread that must be called shyness. There was something that He hid from all men when He went up a mountain to pray. There was something that He covered constantly by abrupt silence or impetuous isolation. There was some one thing that was too great for God to show us when He walked upon our earth; and I have sometimes fancied that it was His mirth.

Why do you not recall before the eyes of your mind that our Redeemer, entering the temple, overturned the seats of those selling doves and poured out the money of the money-changers? For who are those in the temple of God today who sell doves, if not those who in the Church receive payment for the imposition of hands? Through which imposition, namely, the Holy Spirit is given from heaven. Therefore the dove is sold, because the imposition of hands, through which the Holy Spirit is received, is offered for a price. But our Redeemer overturned the seats of those selling doves, because he destroys the priesthood of such merchants. For hence it is that the sacred canons condemn the simonian heresy, and command that those be deprived of the priesthood who seek payment for bestowing ordinations. Therefore the seat of those selling doves is overturned when those who sell spiritual grace are deprived of the priesthood, either before human eyes or before the eyes of God.

Having described this, what the Lord did is added: because, entering the temple, he began to cast out those selling and buying in it, saying to them: It is written that my house is a house of prayer, but you have made it a den of thieves. For he who foretold the evils to come and immediately entered the temple to cast out from it those selling and buying, clearly made known that the ruin of the people came chiefly from the fault of the priests. Indeed, in describing the destruction but striking at those selling and buying in the temple, he showed by the very effect of his work whence the root of perdition sprang. Moreover, as we have learned from another evangelist as witness, doves were being sold in the temple. And what is received through doves except the gift of the Holy Spirit? But he expels the sellers and buyers from the temple, because he condemns either those who grant the imposition of hands for a gift, or those who strive to buy the gift of the Spirit.

Just as the temple of God is in the city, so also is the life of religious persons among the faithful people. And often some take up the habit of religion, and when they receive a place in the sacred orders, they turn the office of holy religion into a commerce of earthly business. Those selling in the temple are they who bestow for a reward what rightly belongs to certain persons. For to sell justice is to maintain it in exchange for receiving a reward. Those buying in the temple are they who, while refusing to render to their neighbor what is just, and while disdaining to do what is rightly owed, give a reward to patrons and buy sin.

John also narrates the expulsion of the money changers by Jesus, but he speaks of this at the beginning of the Gospel, whereas this one (Mark) speaks of it toward the end. Therefore one must think that this (latter) expulsion was the second, which serves to the greater condemnation of the Jews, since they did not repent despite the Lord having acted thus with them on more than one occasion. He calls the Temple a "den of robbers" on account of the covetousness of the money changers. For the robber race is given over to plundering. And since the sellers in the Temple also traded in sacrificial animals for the sake of gain, they too were called robbers. The "money changers" were engaged in the exchange of money. The Lord presents the prophet Isaiah as well as their accuser, who says: "My house shall be called a house of prayer" (Is. 56:7). Let us therefore pray that we too may not be cast out of the church! For many come to our church as well in order to sell what is good and buy what is bad. There are also those who, arranging and managing church affairs, have tables full of money: they do everything out of greed. Overturned also are the seats of those who sell doves, that is, the thrones of hierarchs who sell spiritual gifts, for the dove is an image of the Holy Spirit. May the Lord cast out such a bishop from his bishopric, for cursed is he who ordains for money. In like manner, he also sells his dove who sells to the devil the grace and purity received in baptism. For this reason he too is cast out of the Church.

He calls moneychangers, changers of a particular sort of money, for the word means a small brass coin. There follows, and the seats of them that sold doves.

But if a man by sinning gives up to the devil the grace and purity of baptism, he has sold his Dove, and for this reason is cast out of the temple. There follows, And would not suffer that any man should carry any vessel through the temple.

Further, He calls the temple, a den of thieves, on account of the money gained there; for thieves always troop together for gain. Since then they sold those animals which were offered in sacrifice for the sake of gain, He called them thieves.

Which also turns to the greater condemnation of the Jews, because though the Lord did this so many times, nevertheless they did not correct their conduct.

And He would not allow anyone to carry vessels through the temple. He speaks of those vessels which were brought in for the sake of trading. Moreover, far be it that the Lord would cast out from the temple the vessels dedicated to God, or prohibit them from being brought into the temple, where He provided an example of His future judgment; but rather He eliminates the impure and profane vessels from the temple and prohibits them from being brought in any longer, as He not only drives away and expels all the reprobates from the Church, but also, to prevent them from entering again to disturb the Church, restrains them with an eternal scourge. But also in the present time this is the true house of the Lord, that is, the purification of the hearts of the faithful, so that not only does the divinely inspired compunction remove the sins that were present, but also, lest these sins return, the divine grace persevering in them may help.

(ubi sup.) He speaks of those vessels which were carried there for the purpose of merchandise. But God forbid that it should be taken to mean, that the Lord cast out of the temple, or forbade men to bring into it, the vessels consecrated to God; for here He shows a type of the judgment to come, for He thrusts away the wicked from the Church, and restrains them by His everlasting word from ever again coming in to trouble the Church. Furthermore, sorrow, sent into the heart from above, takes away from the souls of the faithful those sins which were in them, and Divine grace assists them so that they should never again commit them.

De Con. Evan, ii, 67: John, however, relates this in a very different order, wherefore it is manifest that not once only, but twice, this was done by the Lord, and that the first time was related by John, the last, by all the other three. de Con. Evan, ii, 68: In this again, Mark does not keep the same order as Matthew; because however Matthew connects the facts together by this sentence, "And He left them, and went out of the city into Bethany," returning from whence in the morning, according to his relation, Christ cursed the tree, therefore it is supposed with greater probability that he rather has kept to the order of time, as to the ejection from the temple of the buyers and sellers. Mark therefore passed over what was done the first day when He entered into the temple, and on remembering it inserted it, when he had said that He found nothing on the figtree but leaves, which was done on the second day, as both testify. Wherefore it is added, "For they feared Him, because all the people were astonished at His doctrine. For He taught themas one having authority, and not as the Scribes" and Pharisees, as is said elsewhere.

(non occ.) But the Evangelist shows what effect the correction of the Lord had on the ministers of the temple, when he adds: And the Scribes and Chief Priests heard it, and sought how they might destroy him; according to that saying of Amos: They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly. (Amos 5:10) From this wicked design, however, they were kept back for a time solely by fear. Wherefore it is added, For they feared him, because all the people were astonished at his doctrine. For he taught them as one having authority, and not as the Scribes and Pharisees, as is said elsewhere.

The Lord, leaving darkness behind Him in the hearts of the Jews, went out, as the sun, from that city to another which is well-disposed and obedient. And this is what is meant, when it is said, And when even was come, he went out of the city. But the sun sets in one place, rises in another, for the light, taken from the Scribes, shines in the Apostles; wherefore He returns into the city; on which account there is added, And in the morning, as they passed by, (that is, going into the city,) they saw the fig tree dried up from the root.

Now the fig tree withered from the roots is the synagogue withered from Cain, and the rest, from whom all the blood from Abel up to Zechariah is required.

(de Con. Evan. ii. 68) The meaning is not that it dried up at the time, when they saw it, but immediately after the word of the Lord; for they saw it, not beginning to dry up, but completely dried up; and they thus understood that it had withered immediately after our Lord spoke.

And as they passed by in the morning, they saw the fig tree dried up from the roots. Not only the branches or the trunks of the barren fig tree, but even the root itself, drying up, showed the sentence of divine reprobation upon it. And John says that the axe is laid to the root of the trees (Matt. III). Therefore, the fig tree dried up from the roots to show that the impious nation was not to be corrected temporarily or partially by invasions of foreigners, and then immediately, with the Lord's mercy, after repentance, to be restored to its former freedom, as sacred history often reports; but rather, it was to be struck with eternal damnation, dried up from the roots, so that it might be intimated that the wicked people were to be utterly deprived not only of external human glory but even of inner divine favor. For it lost both the salvation and the life it could have received in the heavens and the homeland it had already obtained on earth.

(ubi sup.) Further, the fig tree was dried up from the roots to show that the nation was impious not only for a time and in part, and was to be smitten for ever, not merely to be afflicted by the attacks of nations from without and then to be freed, as had often been done; or else it was dried up from the roots, to show that it was stripped not only of the external favour of man, but altogether of the favour of heaven within it; for it lost both its life in heaven, and its country on earth.

(non occ.) The wonder of the disciples was the consequence of imperfect faith, for this was no great thing for God to do; since then they did not clearly know His power, their ignorance made them break out into wonder; and therefore it is added, And Jesus answering saith unto them, Have faith in God. For verily I say unto you, That whosoever shall say unto this mountain, &c. That is; Thou shalt not only be able to dry up a tree, but also to change a mountain by thy command and order.

Although Matthew says that the fig tree withered at once and that the disciples, seeing this, marveled, do not be troubled hearing now from Mark that they saw the withered fig tree only on the next day. What Matthew said should be understood thus: "And the fig tree withered at once" — stop here; then read: "Seeing this, the disciples marveled." When did they see it? — not at once, but on the next day. Whoever understands it this way will encounter no difficulty.

The greatness of the miracle appears in the drying up so juicy and green a tree. But though Matthew says that the fig tree was at once dried up, and that the disciples on seeing it wondered, there is no reason for perplexity, though Mark now says, that the disciples saw the fig tree dried up on the morrow; for what Matthew says must be understood to mean that they did not see it at once, but on the next day.

You are now being joined with the holy vine. If, then, you abide in the vine, you grow into a fruitful branch, but if you do not so abide, you will be burnt in the fire. Let us therefore bring forth worthy fruit. For let it not come about that it should happen to us what happened to the barren fig tree in the Gospel. Let not Jesus come in these days and utter the same curse upon the fruitless. But instead may all of you say, "I am like a green olive tree in the house of God."

Peter perceives the dry root, which is cut off, and has been replaced by the beautiful and fruitful olive, called by the Lord; wherefore it goes on: And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.

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.