Wednesday of the 18th week after Pentecost

It is fitting that it be recorded that the first Adam was cast out of Paradise into the desert, that you may observe how the second Adam returned from the desert to Paradise.… Adam brought death through the tree. Christ brought life through the cross. Adam, naked of spiritual things, covered himself with the foliage of a tree. Christ, naked of worldly things, did not desire the trappings of the body. Adam lived in the desert. Christ lived in the desert, for he knew where he could find the lost. With their error canceled, he could recall them to Paradise.…So Jesus, full of the Holy Spirit, is led into the desert for a purpose, in order to challenge the devil. If he had not fought, he would not have conquered him for me.

He was led therefore into the wilderness, to the intent that He might provoke the devil, for if the one had not contended, the other it seems had not conquered. In a mystery, it was to deliver that Adam from exile who was cast out of Paradise into the wilderness. By way of example, it was to show us that the devil envies us, whenever we strive after better things; and that then we must use caution, lest the weakness of our minds should lose us the grace of the mystery. Hence it follows: And he was tempted of the devil.

There are three things which united together conduce to the salvation of man; The Sacrament, The Wilderness, Fasting. No one who has not rightly contended receives a crown, but no one is admitted to the contest of virtue, except first being washed from the stains of all his sins, he is consecrated with the gift of heavenly grace.

(Severus.) But if we order our lives according to our own will, how was He led about unwillingly? Those words then, He was led by the Spirit, have some meaning of this kind: He led of His own accord that kind of life, that He might present an opportunity to the tempter.

For not by word provoking the enemy, but by His actions rousing him, He seeks the wilderness. For the devil delights in the wilderness, he is not wont to go into the cities, the harmony of the citizens troubles him.

Now Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit into the desert for forty days. This, immediately after the baptism of the Lord, Matthew and Mark designate. One of them, after describing His baptism, immediately subjoined: Then Jesus was led up by the Spirit into the desert to be tempted by the devil (Matthew IV). The other wrote thus: And immediately the Spirit drove him into the desert, and he was there for forty days and forty nights, and was tempted by Satan (Mark I). Indeed, lest anyone should doubt by which spirit he was led or driven into the desert, Luke prudently wrote first that Jesus, full of the Holy Spirit, returned from the Jordan, and then added, and was led by the Spirit into the desert, so that nothing might be thought to have prevailed against Him from an unclean spirit, who, full of the Holy Spirit, walked as He willed and did what He willed. For even later, where it is clearly stated that He was taken up or set up on high by the devil, it reflects not on His weakness, but on the enemy's arrogance who thinks to impose necessity on the Savior's will. Therefore, Jesus is not driven into the desert by the power of any evil spirit, but by the will of His own good Spirit, He enters the place of combat, certain of victory, to defeat the adversary. Here He also rightly shows us the order of virtuous living, so that after receiving in baptism the remission of sins and the grace of the Holy Spirit, we may gird ourselves more tightly against new snares of the ancient enemy, withdraw our mind from the world, and, like the manna in the desert, learn to hunger only for the joys of eternal life.

That there might be no doubt by what Spirit He was led, while the other Evangelists say, into the wilderness, Luke has purposely added, And he was led by the Spirit into the wilderness for forty days. That no unclean spirit should be thought to have prevailed against Him, who being full of the Holy Spirit did whatever He wished.

Merit consists in victory over temptations, because "the life of man upon earth is a warfare"; therefore the Evangelist describes how he overcame the diabolical temptation. For a complete description of this, three things are fitting, namely the occasion of the temptation; the manner of tempting; and the consummation of the temptation. The motive for tempting the devil drew from four things considered in Christ: the first is the fullness of grace, the second is the solitude of the place, the third is the suspicion of Divinity on account of his wondrous abstinence, the fourth is the observation of infirmity on account of his apparent need. The consideration of the fullness of grace moved the devil's will to tempt through envy; the consideration of solitude furnished the malice for tempting; the suspicion of Divinity incited the curiosity for tempting; the observation of necessity provided the opportunity for tempting.

He therefore introduces the fullness of grace in Christ, saying: But Jesus, full of the Holy Spirit, returned from the Jordan, not because He was first filled there, but because then His fullness first began to appear, by overflowing unto others, according to that passage of John chapter one: "And we saw His glory"; and afterwards: "Of His fullness we have all received." Full, I say, not only sufficiently, but also superabundantly: whence Colossians chapter one: "In Him it pleased all fullness to dwell"; and chapter two: "In whom all the fullness of the Divinity dwells bodily".

Then he adds the solitude of the place, because in the desert: on account of which he adds: And He was driven by the Spirit into the desert so that he might test whether He was God or the Son of God, because perhaps he had heard that word: "This is My beloved Son." To be driven by the Holy Spirit belongs to benignity: whence Romans chapter eight: "Whosoever are driven by the Spirit of God, they are the sons of God." Hence Gregory says: "It is fittingly understood that He is believed to have been led by the Holy Spirit, so that His own Spirit might lead Him there where the evil spirit would find Him to tempt Him." Whence He led Him into the desert, where God is accustomed to speak intimately with the soul, according to that passage of Hosea chapter two: "I will lead her into the wilderness, and there I will speak to her heart." And therefore the holy soul says in the Psalm: "I went far off fleeing and remained in solitude"; so also David, in First Kings chapter twenty-three, "dwelt in the desert and remained in the mountain of solitude."

And note spiritually, that here Christ is said to be driven by the Spirit, in Matthew chapter four He is said to be led, in Mark chapter one He is said to be driven out. In which it is signified that one comes to the desert of penance in three ways, namely by the fear of severity, whose property it is to drive out from evil to good: Ecclesiasticus chapter one, "The fear of the Lord drives out sin," etc. By the splendor of truth, whose property it is to lead: Proverbs chapter four: "I will lead you through the paths of equity," etc., says Wisdom. By the love of goodness, whose property it is to drive: Romans chapter eight: "Whosoever are driven by the Spirit of God," etc. Or through threats, admonitions, and promises, which three correspond in us to the three powers of the soul, namely the irascible, the rational, and the concupiscible.

"He was led, therefore," it says, "in the Spirit in the wilderness forty days, being tempted of the devil." What is the meaning of the word led? It signifies not so much that he was led there as that he dwelt and continued there.…He dwelt therefore in the wilderness in the Spirit, that is, spiritually. He fasted, granting no food whatsoever to the necessities of the body. I imagine someone may immediately object to this: And what harm, then, did it do Jesus to dwell in cities constantly? And in what way could it benefit him to choose to inhabit the wilderness? He did not lack one good thing. And why, too, did he fast also? Why was it necessary for him to labor? He does not know what it means to have a depraved desire. For we adopt the practice of fasting as a very useful expedient, by which we kill pleasure and attack the law of sin that is in our bodies and completely destroy those emotions which lead on to fleshly lust. But why did Christ need to fast? The Father slays the sin in the flesh by his body. He kills the motions of the flesh in us. He has abolished sin in miserable beings—in us. What kind of fasting could he need in anything that concerns himself? He is holy, undefiled by nature, wholly pure and without blemish. He cannot experience even the shadow of a change.

God said in times past, My Spirit shall not always abide in men, for that they are flesh. (Gen. 6:3. Vulg.) But now that we have been enriched with the gift of regeneration by water and the Spirit, we are become partakers of the Divine nature by participation of the Holy Spirit. But the first-born among many brethren first received the Spirit, who Himself also is the giver of the Spirit, that we through Him might also receive the grace of the Holy Spirit.

Behold, He is among the wrestlers, who as God awards the prizes. He is among the crowned, who crowns the heads of the saints.

Why didn't Satan tempt him before his thirtieth year? He tempted Jesus because a definite sign of Christ's divinity had not yet been given from heaven. He appeared modest like others, and he had not received any obvious homage in the presence of his people. Satan refrained from tempting him until the beginning of this event. When he heard, "Now, behold the Lamb of God is coming," and "This is he who takes away the sins of the world," Satan was astonished. Yet he waited until Jesus was baptized to see if he would be baptized as if he needed to be baptized.Then he saw the splendor of the light that appeared on the water, the voice that came from heaven. Then Satan knew that he who fulfills every need had gone down into the water and that he had not come to baptism as if he needed to be baptized. Satan reflected and said to himself, "As long as I have not tested him by combat through temptation I will not be able to identify him." But it was not fitting that the Benefactor should resist the will of him who had come to tempt him. For, not knowing how to tempt him, Satan did not dare approach him.

It is often doubted by some by what spirit Jesus was led into the desert. This question is properly understood if we believe he was led into the desert by the Holy Spirit, so that his own Spirit would lead him there, where the evil spirit would then find him to tempt him.

Therefore it is not unworthy of our Redeemer that he willed to be tempted, he who had come to be killed. For it was just that he should overcome our temptations by his temptations, just as he had come to conquer our death by his death.

But we should know that temptation occurs in three ways: by suggestion, by delight, and by consent. And when we are tempted, we frequently fall into delight or even into consent, because having been propagated from the sin of the flesh, we bear within ourselves that from which we endure struggles. But God, who was incarnate in the womb of a Virgin and came into the world without sin, tolerated no contradiction within himself. Therefore he could be tempted through suggestion, but the delight of sin did not bite his mind. And so all that diabolical temptation was external, not internal.

When therefore you read that Jesus was full of the Holy Spirit, and it is written in the Acts concerning the Apostles, that they were filled with the Holy Spirit, you must not suppose that the Apostles were equal to the Saviour. For as if you should say, These vessels are full of wine or oil, you would not thereby affirm them to be equally full, so Jesus and Paul were full of the Holy Spirit, but Paul's vessel was far less than that of Jesus, and yet each was filled according to its own measure. Having then received baptism, the Saviour, being full of the Holy Spirit, which came upon Him from heaven in the form of a dove, was led by the Spirit, because, as many as are led by the Spirit, they are the sons of God, (Rom. 8:14.) but He was above all, especially the Son of God.

By and by the Lord Himself consecrated His own baptism (and, in His own, that of all) by fasts; having (the power) to make "loaves out of stones," say, to make Jordan flow with wine perchance, if He had been such a "glutton and toper.

Christ is tempted after His baptism, showing us that after we are baptized, temptations await us. Hence it is said, But Jesus being full of the Holy Spirit, &c.

But mark the mystical number of days. For you remember that for forty days the waters of the deep were poured forth, and by sanctifying a fast of that number of days, He brings before us the returning mercies of a calmer sky. By a fast of so many days also, Moses earned for himself the understanding of the law. Our fathers being for so many years settled in the wilderness, obtained the food of Angels.

(de Con. Ev. lib. ii. c. 4.) Now that number is a sacrament of our time and labour, in which under Christ's discipline we contend against the devil, for it signifies our temporal life. For the seasons of the year run in courses of four, but forty contains four tens. Again, those ten are completed by the number one successively advancing up to four. This plainly shows that the fast of forty days, i. e. the humiliation of the soul, the Law and the Prophets have consecrated by Moses and Elias, the Gospel by the fast of our Lord Himself.

Or, the Lord remained for forty days untempted, for the devil knew that He fasted, yet hungered not, and dared not therefore approach Him. Hence it follows: And he eat nothing in those days. He fasted indeed, to show that He who would gird Himself for struggles against temptation must be temperate and sober.

(ex Const. Mon.) But we must not however so use the flesh, that through want of food our strength should waste away, nor that by excess of mortification our understandings wax dull and heavy. Our Lord therefore, once performed this work, but during this whole succeeding time He governed His body with due order, and so in like manner did Moses and Elias.

(ubi sup.) But because not to suffer hunger is above the nature of man, our Lord took upon Himself the feeling of hunger, and submitted Himself as it pleased Him to human nature, both to do and to suffer those things which were His own. Hence it follows: And those days being ended, he was a hungered. Not forced to that necessity which overpowers nature, but as if provoking the devil to the conflict. For the devil, knowing that wherever hunger is there is weakness, sets about to tempt Him, and as the deviser or inventer of temptations, Christ permitting him tries to persuade Him to satisfy His appetite with the stones. As it follows; But the devil said unto him, If thou art the Son of God, command these stones that they be made bread.

And he ate nothing during those days, and when they were ended, he was hungry. The forty-day fast has authority both in the old books from the fast of Moses and Elijah, and from the Gospel, because the Lord fasted for the same number of days, demonstrating that the Gospel does not dissent from the law and the prophets. For the law is perceived in the person of Moses, and the prophets in the person of Elijah. Among them, he appeared gloriously on the mountain, so that it might more clearly stand out what the Apostle says about him: "Having a witness from the law and the prophets" (Romans 3). But in which part of the year is it more fitting that the observance of Lent should be established, if not adjacent and contiguous to the Lord's Passion, because in it is signified this laborious life, which requires continence, to fast from the friendship of this world. Otherwise: the Lord fasted while he was tempted before death, still needing food. However, he ate and drank after the resurrection, already not needing food. For here he was showing our labor in himself, but there his consolation in us, defining both in forty days. For this number seems to signify the course of this age, in those who are called by grace, to him who did not come to abolish the law, but to fulfill it (Matthew 5). For there are ten commandments of the law, now diffused by the grace of Christ throughout the world, and the world is fourfold, and ten times four makes forty. Because those redeemed by the Lord, he has gathered from the regions. From the East, and the West, and the North, and the sea. Thus fasting for forty days before the death of the flesh, as if he were crying out: Abstain from the desires of this world (1 Peter 2). But eating and drinking for forty days after the resurrection of the flesh, as if he were crying out: Behold, I am with you until the end of the age (Matthew 28). Fasting is indeed in the tribulation of struggle, because he who is in the contest abstains from everything. But food is in the hope of peace, which will not be perfect until our body, whose redemption we await, puts on immortality, which we do not yet attain by glory, but are nourished by hope. The Apostle shows that we engage in both together, saying: Rejoicing in hope, patient in tribulation (Romans 12). As if that were in food, this in fasting. For simultaneously, as we tread the Lord's way, we fast from the vanity of the present age, and are refreshed by the promise of the future, not setting our hearts here, but feeding our hearts above. But the fact that the Lord was hungry after the days of fasting were ended, whereas nothing of the sort is written of Moses or Elijah when they fasted, happened so that he, fearing the temptation, would not flee away sad, whom he saw proclaimed with so many heavenly signs, and equal to the most excellent men in abstaining. For the humble God-man was hungry, so that he might not reveal to the enemy the sublime man-God.

And the time is specified, namely forty days, so that thus the truth might correspond to the figure: so Moses, Exodus chapter twenty-four; so Elijah, Third Kings chapter nineteen, so that thus Christ's fast might have testimony from both the Law and the Prophets. And lest you believe that Christ withdrew there for rest, it is added: And He was tempted by the devil, not interiorly, but only exteriorly. For as Gregory says: "The delight of sin did not bite His mind"; Hebrews chapter four: "We do not have a High Priest who cannot have compassion on our infirmities, tempted in all things according to likeness, without sin."

Third, he introduces a wondrous abstinence, when he adds: And he ate nothing in those days, namely the forty days. From this the devil suspected him to be God, because he was fasting beyond human power, which commonly does not extend beyond three days; hence in Matthew 15 it is said concerning the crowds who had been fasting for three days: "I am unwilling to send them away fasting, lest they faint on the way." And note here that the Savior fasted before the temptation and ate after the resurrection for our instruction. Hence Augustine: "Christ fasted before the death of the flesh, as if crying out: Abstain from carnal desires, while you are in the struggle. He ate after the resurrection, as if to say: while you have a mortal body, feed yourselves now on the hope of immortality, because while we travel the way of the Lord, we ought both to fast from the vanity of the world and to be refreshed by the promise of the future," so that we may always say: "I shall be satisfied when your glory appears."

Finally, he adds an apparent need, when he subjoins: And when they were completed, he was hungry. For he did not wish to abstain any longer, lest the devil be able to perceive it. Hence Ambrose: "He hungers, lest the sublime God be recognized; for the hunger of the Lord is a pious ruse, lest the devil beware of tempting him." And note that he hungered in the temptation, as is said here, and thirsted in the passion, as is said in John 19, to show that he had true humanity, and to invite to poverty and the painfulness of penance; hence the Apostle in 2 Corinthians 11: "In hunger and thirst, in cold and nakedness, in many fastings." Moreover, he hungered and thirsted not for himself, but for us, for whom he merited the spiritual refreshment of his body and blood, by which we are fed and given drink; John 6: "My flesh is truly food, and my blood is truly drink."

(Orat. 40.) He fasted in truth forty days, eating nothing. (For He was God.) But we regulate our fasting according to our strength, although the zeal of some persuades them to fast beyond what they are able.

But since the reading is fitting for these days—for we have heard of the forty days' abstinence of our Redeemer as we begin the season of Lent—we must discuss why this very abstinence is observed for the number of forty days. For Moses fasted twice for forty days in order to receive the law. Elijah abstained for forty days in the desert. The very Author of humanity, coming to humanity, took no food at all for forty days.

Why then is the number forty observed in abstinence, unless because the power of the Decalogue is fulfilled through the four books of the holy Gospel? For ten multiplied by four produces forty, because we fulfill the commandments of the Decalogue when we indeed keep the four books of the holy Gospel.

(3. Mor. sup. Job 2.) Our enemy was however unable to shake the purpose of the Mediator between God and men. For He condescended to be tempted outwardly, yet so that His soul inwardly, resting in its divinity, remained unshaken.

(Hom. 13. in Matt.) But very wisely, He exceeded not their number of days, lest indeed He should be thought to have come in appearance only, and not to have really received the flesh, or lest the flesh should seem to be something beyond human nature.

But Jesus is tempted by the devil forty days, and what the temptations were we know not. They were perhaps omitted, as being greater than could be committed to writing.

So, look at the arms of Christ with which he conquered for you, not for himself. For he who showed that stones could, through his majesty, be changed into bread by the transformation into a different nature, teaches that you must do nothing at the devil's behalf nor for the purpose of manifesting virtue. At the same time, learn from the temptation itself the ingenious cunning of the devil. The devil tempts that he may test. He tests that he may tempt. In contrast, the Lord deceives that he may conquer. He conquers that he may deceive. For if he had changed nature, he would have betrayed its Creator. Thus he responded neutrally, saying, "It is written, 'That man lives not by bread alone, but by every word of God.' " You see what kind of arms he wields, to defend humanity, surrounded and protected against the inducements of appetite, against the assault of spiritual wickedness. For he does not wield power as God—for what good would that be to me? So, as man, he summons common help for himself, so that eager for the food of the divine Word, he neglects the body's hunger and obtains the nourishment of the heavenly Word. Eager for this, Moses did not desire bread. Eager for this, Elijah did not feel the hunger of a long fast. For he who follows the Word cannot desire earthly bread when he receives the essence of the heavenly Bread. There is no doubt that the divine surpasses the human, as the spiritual the physical. Therefore he who desires true life awaits that Bread which through its intangible substance strengthens human hearts. At the same time, when he says, "Man lives not by bread alone," he shows that the man is tempted, that is, his acceptance of our flesh, not his divinity.

There are three especial weapons which we are taught the devil is wont to arm himself with, that he may wound the soul of man. One is of the appetite, another of boasting, the third ambition. He began with that wherewith he had already conquered, namely, Adam. Let us then beware of the appetite, let us beware of luxury, for it is a weapon of the devil. But what mean his words, If thou art the Son of God, unless he had known that the Son would come, but supposed Him not to have come from the weakness of His body. He first endeavours to find Him out, then to tempt Him. He professes to trust Him as God, then tries to deceive Him as man.

You see then what kind of arms He uses to defend man against the assaults of spiritual wickedness, and the allurements of the appetite. He does not exert His power as God, (for how had that profited me,) but as man He summons to Himself a common aid, that while intent upon the food of divine reading He may neglect the hunger of the body, and gain the nourishment of the word. For he who seeks after the word cannot feel the want of earthly bread; for divine things doubtless make up for the loss of human. At the same time by saying, Man lives not by bread alone, He shows that man was tempted, that is, our flesh which He assumed, not His own divinity.

(ubi sup.) He tried to persuade Christ to satisfy His appetite with stones, i. e. to shift his desire from the natural food to that which was beyond nature or unnatural.

The devil said to him: If you are the Son of God, command this stone to become bread. The ancient enemy recognized that the redeemer of the human race had come into the world, his conqueror, and thus said through a possessed man: What have we to do with you, Son of God? Have you come here to torment us before the time? (Matt. VIII). However, when he first saw Him as vulnerable, observed Him able to endure mortal things due to His humanity, everything he suspected about His divinity came into doubt out of the pride of his arrogance. For nothing wise, except for the proud, doubted that He was God when he saw Him humble. Therefore, he turned to the means of temptations. But not like us who are pure humans, often shaken by attacking temptation, was the soul of our Redeemer troubled by the necessity of temptation. For our enemy, even if he was permitted to take Him to a high mountain, even if he proclaimed he would give Him the kingdoms of the world, even if he showed stones that could be turned into bread, still he could not shake the mind of the Mediator between God and men with temptation. For He graciously endured all these things outwardly, such that His mind inwardly, remaining attached to His divinity, remained unshaken. Even when it is said that He was troubled in spirit and groaned, He Himself divinely arranged how much He would be troubled humanly.

After he described the occasion of the temptation, here he describes the manner of tempting, and this according to a threefold motive. Now the motive to sin is a changeable good, which exists in a threefold difference: either it is inferior, and this belongs to the flesh; or exterior, and this belongs to the world; or interior, and this is the excellence of the mind. From the first, a person is made voluptuous; from the second, curious; from the third, presumptuous. In the first way, the tempter brings a suggestion through the inferior good, which belongs to the flesh, to entice to gluttony; in the second, through the exterior good, which belongs to the world, to entice to avarice; in the third, through the interior good, which is the excellence of the mind, to entice to pomp or pride. And these three correspond to the three things in which he tempted and conquered the first man, and these temptations follow an ordered progression from lower to higher: because by the first, one is assailed with respect to the act of the vegetative power; by the second, with respect to the act of the sensitive power; by the third, with respect to the act of the rational power.

He introduces the devil tempting, when he says: And the devil said to him: If you are the Son of God, command that these stones become bread, which he says so that he himself might gain proof concerning him and so that he might incite him to gluttony. For since you are a hungry man, command that you may be refreshed: not because the refreshment of Christ pertained to him in any way: Proverbs twenty-three: "Eat and drink, he will say to you, and his heart is not with you"; but if you are the Son of God, say this very thing, so that, if it comes to pass, you may be recognized as omnipotent: Ecclesiastes eight: "His word is full of power, and whatever he wills, he will do." Hence note the cunning of the devil in tempting, because, when he saw Christ's weakness and doubted his Divinity, he wished to guard against the Divinity by discovering it and to cast down his humanity by seducing it. In which there was at once deceit and pride, according to that passage of Job forty-one: "He beholds every high thing, and he himself is king over all the children of pride."

Every year God makes a little corn into much corn: the seed is sown and there is an increase, and men, according to the fashion of their age, say "It is Ceres, it is Adonis, it is the Corn King," or else "It is the Laws of Nature." The close-up, the translation, of this annual wonder is the feeding of the five thousand. Bread is not made there of nothing. Bread is not made of stones, as the Devil once suggested to our Lord in vain. A little bread is made into much bread. The Son will do nothing but what He sees the Father do. There is, so to speak, a family style.

Satan said, "If you are the Son of God, bid this stone become bread." He approaches him, therefore, as an ordinary man and as one of the saints, yet he had a suspicion that possibly he might be the Christ. How, then, did he hope to learn if this was the case? He reasoned that to change the nature of any thing into that which it was not would be the act and deed of a divine power. For it is God who makes these things and transforms them. "If he does this," said the devil, "certainly it is he who is expected to subvert my power. But if he refuses to work this change, I am dealing with a man. I will set aside my fear. I am delivered from danger." Therefore it was that Christ, knowing the monster's plan, neither made the change nor said that he was either unable or unwilling to make it. Rather, the Lord shakes him off as annoying and meddlesome, saying, "Man shall not live by bread alone." He means this: If God grants a man the ability, he can survive without eating and live as Moses and Elijah, who by the Word of the Lord passed forty days without taking food. If, therefore, it is possible to live without bread, why should I make the stone bread? He purposely does not say, "I cannot," that he may not deny his own power. Nor does he say, "I can," lest the devil, knowing that he is God, for whom alone such things are possible, should depart from him.: Observe, I beg you, how the nature of man in Christ casts off the faults of Adam's gluttony. By eating we were conquered in Adam, by abstinence we conquered in Christ.

But if we examine the very order of his temptation, let us consider with what great power we are freed from temptation. The ancient enemy raised himself against the first man, our parent, in three temptations, because he tempted him with gluttony, vainglory, and avarice; but by tempting he overcame him, because he subjected him to himself through consent. Indeed, he tempted him through gluttony when he showed him the food of the forbidden tree and persuaded him to eat. He tempted him through vainglory when he said: You shall be as gods. And he tempted him through the advancement of avarice when he said: Knowing good and evil. For avarice is not only of money, but also of exaltation. For it is rightly called avarice when loftiness is sought beyond measure. For if the seizure of honor did not pertain to avarice, Paul would never say of the only-begotten Son of God: He did not consider it robbery to be equal to God. Moreover, the devil drew our parent to pride in this, that he aroused him to avarice for exaltation.

But by the same means by which he overthrew the first man, by those same means he was overcome when he tempted the second man. For he tempts through gluttony when he says: "Command that these stones become bread." He tempts through vainglory when he says: "If you are the Son of God, cast yourself down." He tempts through the greed of ambition when he shows all the kingdoms of the world, saying: "All these things I will give you, if you fall down and worship me." But by the same means by which he boasted of having conquered the first man, he is conquered by the second man, so that he might depart from our hearts, captured at the very entrance by which he had entered and held us. But there is something else, dearest brothers, that we ought to consider in this temptation of the Lord: that when tempted by the devil, the Lord responded with the precepts of sacred Scripture, and he who could have plunged his tempter into the abyss by that Word which he was, did not display the power of his might, but gave only the precepts of divine Scripture, so that he might offer us an example of his patience, that whenever we suffer anything from wicked people, we might be stirred to teaching rather than to vengeance. Consider how great is the patience of God, and how great is our impatience. If we are provoked by injuries or some harm, moved by fury, we either avenge ourselves as much as we can, or we threaten what we cannot do. Behold, the Lord endured the adversity of the devil, and answered him with nothing but words of gentleness. He bore him whom he could have punished, so that his praise might grow higher from this: that he overcame his enemy not by destroying him, but by enduring him for the time being.

And through the Word Himself who had been made visible and palpable, was the Father shown forth, although all did not equally believe in Him; but all saw the Father in the Son: for the Father is the invisible of the Son, but the Son the visible of the Father. And for this reason all spake with Christ when He was present [upon earth], and they named Him God. Yea, even the demons exclaimed, on beholding the Son: "We know Thee who Thou art, the Holy One of God." And the devil looking at Him, and tempting Him, said: "If Thou art the Son of God;" -all thus indeed seeing and speaking of the Son and the Father, but all not believing [in them].

When a father is asked by his son for bread, he does not give him a stone for bread, but the devil like a crafty and deceitful foe gives stones for bread.

I suppose also that even now at this very time the devil shows a stone to men that he may tempt them to speak, saying to them, Command this stone to be made bread. If thou seest the heretics devouring their lying doctrines as if they were bread, know that their teaching is a stone which the devil shows them.

By and by the Lord Himself consecrated His own baptism (and, in His own, that of all) by fasts; having (the power) to make "loaves out of stones," say, to make Jordan flow with wine perchance, if He had been such a "glutton and toper.

Truly in a moment of time, the kingdoms of this world are described. For here it is not so much the rapid glance of sight which is signified as is declared the frailty of mortal power. For in a moment all this passes by, and oftentimes the glory of this world has vanished before it has arrived. It follows, And he said unto him, I will give thee all this power.

And the devil led him up, and showed him all the kingdoms of the world in a moment of time. When God, made man, is said to be led by the devil, the mind recoils, human ears shudder to hear this. Yet we recognize these things are not incredible, if we consider other deeds in him. Certainly the devil is the head of all the wicked, and all the wicked are members of this head. Therefore, what wonder if he allowed himself to be led by him to a mountain, who also endured being crucified by his members? It is not unworthy of our Redeemer, who willed to be tempted, having come to be killed. For it was just that he should overcome our temptations with his own temptations, just as he came to conquer our death with his death. But indeed, worldly and temporal things are shown in a moment of time. For it does not so much indicate the speed of sight, as it expresses the fragility of fleeting power. For in a moment all these things pass away, and often the honor of the world departs before it arrives. For what can be long-lasting in the world, when even the ages themselves are not long-lasting?

Here the second temptation is described, concerning which two things are to be noted. The first is the diabolical suggestion, and the second is the Lord's response. Concerning the devil's suggestion, note the leading, the showing, the promising, the persuading. The leading is done as if to one who is powerless, although it is said in Wisdom 12: "Power is at hand for you whenever you will it." Whence he says: And the devil led him to a high mountain: he led, I say, as one who was weak, yet not unwilling, as Peter, of whom it is said in the last chapter of John: "When you are old, another will gird you and lead you where you do not wish to go"; but as one humbly permitting, after the manner of him of whom Isaiah 53 says: "He shall be led as a sheep to the slaughter, and as a lamb before its shearer he shall be silent," etc. If therefore he endured this from the members of the devil, what wonder if he patiently endured it from the head of the wicked? And he led him to a mountain, because, being proud, he always seeks high places: Isaiah 14: "I will ascend above the stars, I will sit upon the mountain of the covenant"; and because in a place of eminence man easily falls: whence 3 Kings 22: "I saw all Israel scattered upon the mountains."

The showing is done as if to one who is ignorant, although "in him are all the treasures of wisdom and knowledge," Colossians 2. Whence he adds: And he showed him all the kingdoms of the world in a moment of time. And note that he is said to have shown him all the kingdoms of the world, not individually, but generally, as a certain author says, that is, all their parts. Or, according to Bede, "he showed all the desirable things of the world, in which men reign," whence it is pointedly said in Matthew 4: "He showed him all the kingdoms of the world and their glory." "He showed them, however, not in order to enlarge his sight, but, as Bede says, displaying the vanity of human pomp, which he loved, as though it were beautiful, he wished to make it be loved." And because these things do not endure but quickly pass away, therefore he showed them in a brief time; on account of which he adds: In a moment of time. Whence Bede: "Not so much the swiftness of sight is noted as the fragility of fleeting power. For in a moment all things pass away," according to that saying of Isaiah 40: "Behold, the nations are as a drop from a bucket and are reckoned as the turning of a balance"; because, Wisdom 11, "as the turning of a balance, so is the world before you"; "for in a moment, the nation that was most illustrious was destroyed," as is said in Wisdom 18, and in the Psalm: "I saw the wicked highly exalted, etc. And I passed by, and behold, he was no more."

But O thou malignant, and wicked, and accursed being, how didst thou dare to shew the Lord all the kingdoms of the whole creation, and say, "All these are mine? Now therefore if Thou wilt fall down and worship me, I will give them Thee." How dost thou promise that which is not thine? Who made thee heir of God's kingdom? Who made thee lord of all under heaven? Thou hast seized these things by fraud. Restore them therefore to the incarnate Son, the Lord of all. Hear what the prophet Isaiah says respecting thee; "Hath it been prepared for thee also to reign? a deep gulf, fire, and brimstone, and wood laid in order; the anger of the Lord as a gulf burning with brimstone." How then dost thou, whose lot is the inextinguishable flame, promise to the King of all that which is His own? Didst thou think to have Him as thy worshipper at Whom all things tremble, while the Seraphim, and all the angelical powers hymn His glory?

But behold, when it is said that God made man was taken up by the devil onto a high mountain, the mind recoils, human ears are terrified to hear this. Yet we recognize that these things are not incredible if we consider other things that were done to him. Certainly the devil is the head of all the wicked, and all the wicked are members of this head. Was not Pilate a member of the devil? Were not the Jews who persecuted and the soldiers who crucified Christ members of the devil? What wonder is it then if he allowed himself to be led onto a mountain by him, who also allowed himself to be crucified by his members?

(Hom. 6. in Ev.) What marvel that He permitted Himself to be led by the devil into the mountains, who even endured to be crucified in His own body?

We should not think that when the devil showed Jesus the kingdoms of the world, he showed him, for example, the kingdom of the Persians and of the Indians. "He showed him all the kingdoms of the world," that is, his own kingdom, how he reigned in the world.

Or, to view the whole in another light. Two kings are earnestly contending for a kingdom; The king of sin who reigneth over sinners, that is, the devil; The king of righteousness who ruleth the righteous, that is, Christ. The devil, knowing that Christ had come to take away his kingdom, shows Him all the kingdoms of the world; not the kingdoms of the Persians and of the Medes, but his own kingdom whereby he reigned in the world, whereby some are under the dominion of fornication, others of covetousness. And he shows Him them in a moment of time, that is, in the present course of time, which is but a moment in comparison of eternity. For the Saviour needed not to be shown for any longer time the affairs of this world, but as soon as He turned His eyes to look, He beheld sins reigning, and men made slaves to vice. The devil therefore says unto Him, Camest Thou to contend with me for dominion? Worship me, and behold I give Thee the kingdom I hold. Now the Lord would indeed reign, but being Righteousness itself, would reign without sin; and would have all nations subject to Him, that they might obey the truth, but would not so reign over others as that He Himself should be subject to the devil. Hence it follows, And Jesus answering said unto him, It is written, Thou shalt worship the Lord thy God.

Or else, All these, he says, I would have subject to me, that they might worship the Lord God, and serve Him alone. But dost thou wish sin to begin from Me, which I came hither to destroy?

The enemy had first assailed Christ by the temptation of the appetite, as also he did Adam. He next tempts Him with the desire of gain or covetousness, showing Him all the kingdoms of the world. Hence it follows, And the devil taking him up.

But how did the devil show Him all the kingdoms of the world? Some say that he presented them to Him in imagination, but I hold that he brought them before Him in visible form and appearance.

Or, the devil described the world in language, and as he thought brought it vividly before our Lord's mind as though it were a certain house.

For it is elsewhere said, that all power is from God. (Rom. 13:1.) Therefore from God's hands comes the disposal of power, the lust of power is from the evil one; power is not itself evil, but he who evilly uses it. What then; is it good to exercise power, to desire honour? Good if it is bestowed upon us, not if it is seized. We must distinguish however in this good itself. There is one good use of the world, another of perfect virtue. It is good to seek God; it is a good thing that the desire of becoming acquainted with God should be hindered by no worldly business. But if he who seeks God, is from the weakness of the flesh, and the narrowness of his mind, often tempted, how much more is he exposed who seeks the world? We are taught then to despise ambition, because it is subject to the power of the devil. But honour abroad is followed by danger at home, and in order to rule others a man is first their servant, and prostrates himself in obedience that he may be rewarded with honours, and the higher he aspires the lower he bends with feigned humility; whence he adds, If thou will fall down and worship me.

And he said: I will give you all this power and their glory, for they have been delivered to me, and I give them to whom I will. Therefore, if you will fall down and worship before me, all will be yours. Arrogant and proud, he even speaks this out of boastfulness, not that he holds power over the whole world, such that the devil could give all kingdoms, since we know that many holy men were made kings by God. He says, if you will fall down and worship before me. Therefore, he who will worship the devil has already fallen.

The promise is made to him as if to one who is in need, although his is "the world and its fullness." On account of which is added: And he said to him: I will give you all this power and their glory, etc., so that you may have the dominion of power and the proclamation of praise, as though he were promising something great, although the power and glory of the world are as nothing, according to that saying of Isaiah 40: "All flesh is grass, and all its glory is as the flower of the field"; and 1 Maccabees 2: "The glory of a sinful man is dung and worms"; and that saying of Hosea 4: "I will change their glory into shame."

And to show that faith must be given to the promise, he adds: Because they have been delivered to me, and to whomever I wish, I give them; Job 9: "The earth is given into the hands of the wicked," that is, earthly power. But this is understood permissively, not absolutely, but for a time, as is said in Daniel 11: "The king shall do according to his will and shall magnify himself against every god"; "and he shall multiply glory and shall give power over many and shall divide the land gratuitously"; and in Apocalypse 13 it is said that "the dragon gave power to the beast." But God permits this by his just judgment. "He therefore transfers kingdoms and establishes them," as is said in Daniel 2. Or, as Bede says, he says this out of arrogance, not because the whole world was his, since only the Son says truly: "All things have been delivered to me by the Father," Matthew 11; and again in the last chapter of Matthew: "All power has been given to me in heaven and on earth," etc. But because every disorder of power is ascribed to him, he, as one who is proud, ascribes the whole to himself. Whence every ordering of power is from God, as is said in Romans 13; but disorder is from the devil, because in First John 3 it is said: "He who sins is of the devil."

And dost thou, whose lot is the unquenchable fire, promise to the Lord of all that which is His own? Didst thou think to have Him for thy worshipper, from dread of whom the whole creation trembles?

He tempts through the greed of ambition when he shows all the kingdoms of the world. For avarice is not only of money, but also of exaltation. For it is rightly called avarice when loftiness is sought beyond measure. For if the seizure of honor did not pertain to avarice, Paul would never say of the only-begotten Son of God: He did not consider it robbery to be equal to God.

Yea, thou even darest, most accursed one, to appropriate the works of God to thyself, and to declare that the dominion over these was delivered to thee. And thou dost set forth thine own fall as an example to the Lord, and dost promise to give Him what is really His own, if He would fall down and worship thee. And how didst thou not shudder, O thou spirit more wicked through thy malevolence than all other wicked spirits, to utter such words against the Lord?

For he himself confesses that to adore him, and to do his will, is to fall from the glory of God. And in what thing either pleasant or good can that man who has fallen participate? Or what else can such a person hope for or expect, except death? For death is next neighbour to him who has fallen. Hence also it follows that he will not give what he has promised. For how can he make grants to him who has fallen? Moreover, since God rules over men and him too, and without the will of our Father in heaven not even a sparrow falls to the ground, it follows that his declaration, "All these things are delivered unto me, and to whomsoever I will I give them," proceeds from him when puffed up with pride. For the creation is not subjected to his power, since indeed he is himself but one among created things. Nor shall he give away the rule over men to men; but both all other things, and all human affairs, are arranged according to God the Father's disposal. Besides, the Lord declares that "the devil is a liar from the beginning, and the truth is not in him." If then he be a liar and the truth be not in him, he certainly did not speak truth, but a lie, when he said, "For all these things are delivered to me, and to whomsoever I will I give them."

As therefore the devil lied at the beginning, so did he also in the end, when he said, "All these are delivered unto me, and to whomsoever I will I give them." For it is not he who has appointed the kingdoms of this world, but God; for "the heart of the king is in the hand of God." And the Word also says by Solomon, "By me kings do reign, and princes administer justice. By me chiefs are raised up, and by me kings rule the earth." Paul the apostle also says upon this same subject: "Be ye subject to all the higher powers; for there is no power but of God: now those which are have been ordained of God." And again, in reference to them he says, "For he beareth not the sword in vain; for he is the minister of God, the avenger for wrath to him who does evil." Now, that he spake these words, not in regard to angelical powers, nor of invisible rulers-as some venture to expound the passage-but of those of actual human authorities, [he shows when] he says, "For this cause pay ye tribute also: for they are God's ministers, doing service for this very thing." This also the Lord confirmed, when He did not do what He was tempted to by the devil; but He gave directions that tribute should be paid to the tax-gatherers for Himself and Peter; because "they are the ministers of God, serving for this very thing."

For since man, by departing from God, reached such a pitch of fury as even to look upon his brother as his enemy, and engaged without fear in every kind of restless conduct, and murder, and avarice; God imposed upon mankind the fear of man, as they did not acknowledge the fear of God, in order that, being subjected to the authority of men, and kept under restraint by their laws, they might attain to some degree of justice, and exercise mutual forbearance through dread of the sword suspended full in their view, as the apostle says: "For he beareth not the sword in vain; for he is the minister of God, the avenger for wrath upon him who does evil." And for this reason too, magistrates themselves, having laws as a clothing of righteousness whenever they act in a just and legitimate manner, shall not be called in question for their conduct, nor be liable to punishment. But whatsoever they do to the subversion of justice, iniquitously, and impiously, and illegally, and tyrannically, in these things shall they also perish; for the just judgment of God comes equally upon all, and in no case is defective. Earthly rule, therefore, has been appointed by God for the benefit of nations, and not by the devil, who is never at rest at all, nay, who does not love to see even nations conducting themselves after a quiet manner, so that under the fear of human rule, men may not eat each other up like fishes; but that, by means of the establishment of laws, they may keep down an excess of wickedness among the nations. And considered from this point of view, those who exact tribute from us are "God's ministers, serving for this very purpose."

As, then, "the powers that be are ordained of God," it is clear that the devil lied when he said, "These are delivered unto me; and to whomsoever I will, I give them." For by the law of the same Being as calls men into existence are kings also appointed, adapted for those men who are at the time placed under their government. Some of these [rulers] are given for the correction and the benefit of their subjects, and for the preservation of justice; but others, for the purposes of fear and punishment and rebuke: others, as [the subjects] deserve it, are for deception, disgrace, and pride; while the just judgment of God, as I have observed already, passes equally upon all. The devil, however, as he is the apostate angel, can only go to this length, as he did at the beginning, [namely] to deceive and lead astray the mind of man into disobeying the commandments of God, and gradually to darken the hearts of those who would endeavour to serve him, to the forgetting of the true God, but to the adoration of himself as God.

[Daniel 4:4] "I, Nebuchadnezzar, was at ease in my house and prospering in my palace." The narrative is clear indeed and requires but little interpretation. Because he displeased God, Nebuchadnezzar was turned into a madman and dwelt for seven years amongst the brute beasts and was fed upon the roots of herbs, Afterwards by the mercy of God he was restored to his throne, and praised and glorified the King of heaven, on the ground that all His works are truth and His ways are justice and He is able to abase those who walk in pride. But there are some who claim to understand by the figure of Nebuchadnezzar the hostile power which the Lord speaks of in the Gospel, saying: "I beheld Satan falling from heaven like lightning" (Luke 10:18). Likewise John in Revelation, in the passage where the dragon falls upon the earth drawing a third of the stars with him (Revelation 12:4). Likewise Isaiah: "How hath the morning star fallen, which used to rise early in the morning" (Isaiah 14:12). These authorities assert that it was absolutely impossible for a man who was reared in luxury to subsist on hay for seven years and to dwell among wild beasts for seven years without being at all mangled by them. Also they ask how the imperial authority could have been kept waiting for a mere madman, and how so mighty a kingdom could have gone without a king for so long a period. If, on the other hand, anyone had succeeded him on the throne, how foolish he would have to be thought to surrender an imperial authority which he had possessed for so long. Such a thing would be especially incredible since the historical records of the Chaldeans contain no such record, and since they recorded matters of far less import, it is impossible that they should have left things of major importance unmentioned. And so they pose all of these questions and offer as their own reply the proposition that since the episode does not stand up as genuine history, the figure of Nebuchadnezzar represents the devil. To this position we make not the slightest concession; otherwise everything we read in Scripture may appear to be imperfect representations and mere fables. For once men have lost their reason, who would not perceive them to lead their existence like brutish animals in the open fields and forest regions? And to pass over all other considerations, since Greek and Roman history offer episodes far more incredible, such as Scylla and the Chimaera, the Hydra and the Centaurs, and the birds and wild beasts and flowers and trees, the stars and the stones into which men are related to have been transformed, what is so remarkable about the execution of such a divine judgment as this for the manifestation of God's power and the humbling of the pride of kings? Nebuchadnezzar says, "'I was at ease in my house and prospering in my palace...'" or as Theodo-tion renders it "upon my throne." Now those who follow the interpretation we are opposing understand by the devil's home this world of ours. Concerning the world Satan himself in the Gospel says to the Savior: "All these things have been given over to me" (Luke 4:6). Likewise the Apostle says: "The world lieth in the Wicked One" (1 John 5:19).

He lied in two respects. For he neither had to give, nor could he give that which he had not; he gains possession of nothing, but is an enemy reduced to fight.

Fourth, the persuasion is made as if to one who desires, when nevertheless he himself "gives to all abundantly," James 1. Whence he says: If you therefore, falling down, will worship before me, etc. In this persuasion he strives to incline toward true adoration on account of a false promise, whence that passage in Isaiah 51: "Bow down, that we may pass over." For he cannot ascend over man unless man falls down before him voluntarily. But he was demanding the honor of adoration, against that passage in Exodus 34: "You shall not worship a strange god."

And in order to drag him to unlawful service, he promises a false reward, when he adds: All things shall be yours. He pledges false power in order to drag to true servitude, because, in John 8, "he who commits sin is a slave of sin"; and he who is a slave does not have mastery of himself, and through this not all things are his, but he himself is subject to all things as a slave; and in Second Peter 2: "By whom a man is overcome, of the same he is the slave."

"All these things I will give you, if you fall down and worship me." By the same means by which the ancient enemy overthrew the first man through avarice—for he tempted him through the advancement of avarice when he said: Knowing good and evil—by those same means he was overcome when he tempted the second man.

You see, ancient errors are undone in Christ's footprints, and the snares, first of the stomach, second of sexual sin, and third of ambition, are loosed. For Adam was enticed by food. Because he willingly transgressed in the matter of the forbidden tree, he also was charged with heedless ambition, for he desired to be like the Godhead. Therefore the Lord first remitted the debt of the ancient wrong, in order that, having shaken off the yoke of captivity, we may learn to overcome our faults with the help of the Scriptures.… The devil shakes the whole world with cunning deceit, in order to corrupt people, and fights with all the enticements of this age. You must beware of his flattery all the more. Food had not persuaded Eve, nor had the forgetfulness of the commands deprived her. If she had been willing to worship the Lord alone, she would not have sought what was not due to her. So a remedy is given, which blunts the dart of ambition, so that we serve the Lord alone. Pious devotion lacks ambition.

The next weapon he uses is that of boasting, which always causes the offender to fall down; for they who love to boast of the glory of their virtue descend from the stand and vantage ground of their good deeds. Hence it is said, And he led him to Jerusalem.

It is the fate of boasting, that while a man thinks he is climbing higher, he is by his pretension to lofty deeds brought low. Hence it follows, And he said unto him, If thou art the Son of God, throw thyself down.

(non occ.) The devil entered not into a contest with God, (for he durst not, and therefore said, If thou art the Son of God,) but he contended with man whom once he had power to deceive.

(de con. Ev. lib. ii. c. 6.) The whole of this narrative Matthew relates in a similar manner, but not in the same order. It is uncertain therefore which took place first, whether the kingdoms of the earth were first shown unto Him, and He was afterwards taken up to the pinnacle of the temple; or whether this came first, and the other afterwards. It matters little however which, as long as it is clear that they all took place.

And he brought him to Jerusalem, and set him on the pinnacle of the temple. So that whom neither gluttony nor avarice could overcome, he might tempt with vain glory, if perhaps by boasting of his victory he might cast him down.

And he said to him: If thou art the Son of God, cast thyself down from hence. In all temptations, the devil aims to understand if he is the Son of God, but the Lord so moderates his answer that he leaves him uncertain. Cast thyself down. The voice of the devil, by which he always desires all to fall downwards. Cast thyself, he says: he can persuade, but he cannot precipitate.

Here the third temptation is described, concerning which two things are to be attended to as before. The first is the suggestion of the devil; the second is the response of Christ. Concerning the persuasion of the devil, attend to three things. For first, he chooses a fitting place for persuasion; second, he expresses the persuasion to cast himself down; third, through the authority of the Psalm he dispels the fear of harm. Therefore, as regards the choice of a fitting place, it is said: He led him into Jerusalem, as to a famous and public place. He was led, however, by permission, not from weakness; whence Chrysostom says that "in Christ there was not weakness, but patience; in the devil, however, not power, but pride." And the Gloss on Matthew 4 says that "this vision was accomplished through the bodily senses"; Chrysostom, however, says that "the devil so took him up that he might be seen by all; but Christ, without the devil's knowledge, so acted invisibly that he was seen by no one." Whence, so that he might be better seen, it is added: And he set him upon the pinnacle of the temple. That was a high and prominent place, where doctors and priests were accustomed to speak to the people. And according to some expositors, it was the summit of the roof of the temple, which is called the upper floor, in 3 Kings 6. Or according to others, it was a certain gallery above the gate of the temple, where one ascended by steps. According to others, however, it is said that there was a roof there with a certain parapet of the wall, because in Palestine the houses have flat roofs, and the temple had a flat roof, like the tabernacle, and on such roofs doctors and preachers were accustomed to stand, according to that passage in Matthew 10: "What you hear in the ear, preach upon the housetops."

As regards the urging of the casting down, it is added: And he said to him: If you are the Son of God, cast yourself down. Because the devil had fallen downward, he would gladly drag all downward; below in chapter 10: "I saw Satan falling like lightning from heaven." But Christ could say to the devil and his angels what he said to the Jews in John 8: "You are from below, but I am from above"; whence it was not his part to descend, but to ascend. But the devil was suggesting this so that, by descending bodily, he might make him become proud spiritually, so that there would be at once a vain ascent and a true descent. In this we are taught that humiliation and exaltation are always joined together, according to that passage below in chapter 18: "Everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted"; and Proverbs 18: "Before destruction the heart of man is exalted, and before he is glorified, he is humbled." And note the manner of suggesting, when he says: Cast yourself down. Chrysostom: "He did not push, he did not touch, he did not approach, but only said: Cast yourself down, so that we may know that everyone who obeys the devil casts himself down." And Jerome: "He is sufficiently weak, because he can harm no one unless that person has cast himself down." And therefore the counsel is sound, in Ecclesiastes 10: "If the spirit of him who has power rises up against you, do not leave your place," neither by presumption nor by despair.

[Satan] set [Jesus] up on the pinnacle of the temple. Satan wanted him to suppose that he who was a man could become God, by means of the godly house, just as Satan had once made Adam suppose that he could become God by means of that tree. He brought him up to the mountain, as though he were in need. "To you will I give the kingdoms, if you will adore me." When he changed his mode of cunning, he did not change the true One with it. In the beginning God made him, and, when complete, he was in need and a worshiper. But Satan became blind in the arrogance of his worship, because of all that he had acquired, and for this reason he was punished even more. Because Satan did not recognize the One who knew him intimately, our Lord addressed him by his name, Satan. But he did not know how he should address our Lord.Therefore he said to him, "Fall down from here, for it is written, 'They will guard you lest you stumble.' " Tempter, if it is concerning him that the psalm is fulfilled, is it not also written there, "With his wings, that he may deliver you"? It is not possible for a bird to fall, for the air beneath its wings is like the earth. Is it not also written, "You will tread on the serpent and the lion"? Satan studied only those passages from Scriptures that were convenient to him and omitted those which were harmful to him. The heretics are like this too. They appropriate from Scripture those passages that suit their erroneous teaching and omit those that refute their errors, thereby demonstrating that they are disciples of this master.

But behold, when it is said that God made man was taken up by the devil into the holy city, the mind recoils, human ears are terrified to hear this. Yet we recognize that these things are not incredible if we consider other things that were done to him. Certainly the devil is the head of all the wicked, and all the wicked are members of this head. What wonder is it then if he allowed himself to be led by him, who also allowed himself to be crucified by his members?

For it is of the devil to cast one's self into dangers, and try whether God will rescue us.

He followed evidently as a wrestler, gladly setting out to meet the temptation, and saying, as it were, Lead me where you will, and you will find me the stronger in every thing.

Still the pinnacle stands, outlasting the temple's destruction, For the corner raised up from that stone which the builders rejected Will remain throughout all ages forever and ever. Now it is head of the temple and holds the new stones together.

That is truly the devil's language, which seeks to cast down the soul of man from the high ground of its good deeds, while he shows at the same time both his weakness and malice, for he can injure no one that does not first cast himself down. For he who forsaking heavenly things pursues earthly, rushes as it were wilfully down the self-sought precipice of a falling life. As soon then as the devil perceived his dart blunted, he who had subdued all men to his own power, began to think he had to deal with more than man. But Satan transforms himself into an angel of light, and often from the Holy Scriptures weaves his mesh for the faithful: hence it follows, It is written, He shall give, &c.

Let not the heretic entrap thee by bringing examples from the Scriptures. The devil makes use of the testimony of the Scriptures not to teach but to deceive.

For it is written that he has commanded his angels concerning you, to keep you, and that they will lift you up in their hands, so that you will not strike your foot against a stone. We read this in the ninetieth Psalm. Indeed, the prophecy there is not about Christ, but about a holy person. Therefore, the devil interprets the Scriptures wrongly. Certainly, if he had truly known it was written about the Savior, he should have quoted what follows in the same Psalm against himself: "You will tread on the asp and the basilisk, and you will trample the lion and the dragon" (Psalm XC). He speaks of the help of angels as if to a weak person, but he is silent about the trampling of himself, like a trickster.

As for the dispelling of fear, he adds: For it is written, that He has given His angels charge over you: this is written in the Psalm. He therefore cites Scripture because he saw that Christ always defended Himself through Scripture. Whence Pope Leo says: "He finds occasions for tempting where he has seen men more intensely engaged." Whence he asserts it is written, so as to induce credulity, and also adduces a Scripture that would exclude faintheartedness on account of the promise of angelic aid, both in prosperity and in adversity. On account of aid in prosperity he says: That they may guard you in all your ways, that is, in your works: Exodus twenty-three: "Behold, I send My Angel, who shall go before you and guard you on the way." Thus the Angel guarded Tobias, as is said in Tobit twelve: thus also Judith, as is said in the thirteenth chapter: thus also they guard all just men, according to that passage in Hebrews one: "All are ministering spirits, sent forth to minister," etc.: and the whole Church, according to that passage in Isaiah sixty-two: "Upon your walls, O Jerusalem, I have appointed watchmen." But Christ did not need guarding: and therefore the devil was perverting that authority and adducing it in a sinister manner.

He tempts through vainglory when he says: "If you are the Son of God, cast yourself down from hence." By the same means by which the ancient enemy tempted our first parent through vainglory when he said "You shall be as gods," so he now tempts the second Adam: but by the same means by which he boasted of having conquered the first man, he is conquered by the second man.

See, how wickedly he tempts using the scriptures. He wants to take away the glory of the Lord, as if he needed angelic assistance, as if he were about to stumble if angels did not help him. It was not spoken concerning Christ, nor does the master of the angels need angels. But I say the opposite to you, o devil; if Jesus does not help the angels, they stumble. And you have fallen "from heaven" because you considered yourself self-sufficient and not needing the help of Jesus. But to know that the things written are not spoken concerning Jesus, but are referred to a righteous man, listen. For it is written: "He who dwells in the help of the Most High shall lodge in the shelter of the God of heaven." This applies more to a righteous man than to the Son of God. And again: "A thousand shall fall at your side, and ten thousand at your right hand." This also refers to the righteous man. These words are said in the ninety-first Psalm; but they do not speak about Christ, but about the righteous. For Christ does not fear the midday demon nor the night demon, nor does He need the help of angels, He Himself keeping them unscathed to God; but even if it is said concerning Christ, it skillfully omits the intermediate matter. For it continues: "You shall tread upon the adder and the basilisk, and you shall trample the lion and the dragon." For these things were He Himself.

Whence knowest thou, Satan, that those things are written? Hast thou read the Prophets, or the oracles of God? Thou hast read them indeed, but not that thyself mightest be the better for the reading, but that from the mere letter thou mightest slay them who are friends to the letter. (2 Cor. 3:6.) Thou knowest that if thou wert to speak from His other books, thou wouldest not deceive.

But mark how wily he is even in this testimony. For he would fain throw a slur upon the glory of the Saviour, as though He needed the assistance of angels, and would stumble were He not supported by their hands. But this was said not of Christ, but of the saints generally; He needs not the aid of angels, Who is greater than angels. But let this teach thee, Satan, that the angels would stumble did not God sustain them; and thou stumblest, because thou refusest to believe in Jesus Christ the Son of God. But why art thou silent as to what follows, Thou shalt walk upon the asp and the basilisk, (Ps. 91:13.) except that thou art the basilisk, thou art the dragon and the lion?

On account of aid however in adversity, he adds: And that in their hands they shall bear you up, as bearers, according to how it is read that an Angel carried Habakkuk, in the last chapter of Daniel. Lest perhaps you strike your foot against a stone, that is, so that you might be harmed by no injury, as is said in Job five: "With the stones of the lands your covenant shall be, and the beasts of the earth shall be at peace with you."

And note that the devil, being crafty, did not add what follows: "You shall walk upon the asp and the basilisk, and you shall trample upon the lion and the dragon," because this was against him. Wherein it is shown that it is a diabolical vice to truncate authorities and draw them to one's own side: whence Revelation, the last chapter: "If anyone shall take away from the words of the prophecy of this book, God shall take away his part from the book of life."

He would not have said that all the temptation was ended, had there not been in the three temptations which have been described the materials for every crime; for the causes of temptations are the causes of desire, namely, the delight of the flesh, the pomp of vain-glory, greediness of power.

You see then that the devil is not obstinate on the field, is wont to give way to true virtue; and if he ceases not to hate, he yet dreads to advance, for so he escapes a more frequent defeat. As soon then as he heard the name of God, he retired (it is said) for a season, for afterwards he comes not to tempt, but to fight openly.

(non occ.) The enemy came to Him as man, but not finding in Him the marks of his ancient seed, he departed.

When the Lord had been tempted with this triple temptation—because in all the allurements of the world these three are to be found, either pleasure or curiosity or pride—what did the Evangelist say? After the devil had concluded every temptation—every kind, but of the alluring sort—there remained the other sort of temptation, by harsh and hard treatment, savage treatment, atrocious and ferocious treatment. Yes, there remained the other sort of temptation. The Evangelist knew this, knew what had been carried out, what remained, and so he said, "After the devil had completed every temptation, he departed from him until the time." He departed from him in the form, that is, of the insidious serpent. He is going to come in the form of the roaring lion. The one who will trample on the lion and the cobra will conquer him. Satan will return. He will enter Judas and will make him betray his master. He will bring along the Jews, not flattering now, but raging. Taking possession of his own instruments, he will cry out with the tongues of all of them, "Crucify him, crucify him!" That Christ was the conqueror there, why should we be surprised? He was almighty God.

And when all temptation was finished, the devil departed from him for a time. You see, the devil himself is not persistent in effort, but usually yields to virtue. And although he never ceases to envy, he fears to persist, because he often flees from being triumphed over. Therefore, hearing the name of God, he departed (he says) for a time. Later, he came not to tempt, but to openly fight. Although often the ancient enemy, after he has inflicted the struggle of temptations on our mind, retreats temporarily from his own contest, not to end the malice he has inflicted, but so that, returning suddenly, he may burst in more easily and unexpectedly on hearts made secure through peace. It should be noted, however, that after the three deceptions of the tempter were exposed, he says that all temptation was finished. Because indeed, in these are embraced the origins and sources of all vices. With John attesting who said: For all that is in the world, is the lust of the flesh, and the lust of the eyes, and the pride of life (1 John 2). And in the gospel parable, only three affairs of the reprobate exclude them from the feasts of eternal life. The first (he says) said: I have bought a field, and I must go out and see it. And another said: I have bought five yoke of oxen, and I go to prove them. And another said: I have married a wife, and therefore I cannot come. The desire for a wife, like gluttony, concerns the lust of the flesh. The purchase of a villa, which is not devoid of greed, pertains to the pride of life. The trial of five yokes, that is, curiosity about physical things, which is vain glory, is related to the lust of the eyes. For curiosity prevails mostly through the eyes, and the Lord Himself is indeed tempted face to face as if by a stronger one. But we, having received the grace of the Spirit in baptism, enter the desert of virtues, when we undertake the Lenten fast, that is, determining to abstain from worldly enticements throughout our life, we are either tempted by hidden snares or sometimes even struck closer. He who, persuading, says: You are a strong man, eat and drink, and remain the same, should be guarded against, lest he unknowingly offers us the serpent's old poison. And it must be said: Man does not live on bread alone, but on every word of God. Indeed, many who have overcome the lust of the flesh are immediately tempted by greed and are often also overcome, so much so that they do not fear to worship the devil for the gifts offered. When many praise their continence, and even greater persons honor them, giving gifts, it happens that the victors over pleasures are conquered by love of money, and with growing madness over time, they not only do not refrain from consorting with the demon-filled rich whom they recognize through blatant crimes, but also bow their heads in worship and embrace them. Hence the Apostle says that greed is idolatry. If, following the Savior's example, they triumph over this by worshiping the Lord, their God, and serving Him alone for eternal joys, the third pestilence of vain glory will come, which exalts the victors over the previous vices because of their own strength, presuming that those placed on the height of virtues can no longer fall. And this is clearly to tempt God with curious eyes, boasting of one's merits. Against this, the Lord, increasing the disciples' faith, said: When you have done all that is commanded you, say: We are unworthy servants; we have done what we ought to do (Luke XVII). For when He elsewhere commanded that we do not perform our righteousness before men, He added only fasting, almsgiving, and prayer in the same definition, opposing three weapons of defense against the triple weapon of the enemy: that fasting may drive away the lust of the flesh, almsgiving may drive away greed, and prayers may drive away the boast of merits. It is sufficient to have said these things about the principles of the gospel dispensation in one book; however, considering both our own peace and the benefit of the readers, let us look at the following deeds or words of the Savior more attentively from another beginning. For, as Augustine says, in some way the reader's concentration is refreshed at the end of a book, like the traveler's strength at a hostel.

After he described the occasion of the temptation and the manner of tempting, here he describes thirdly the consummation of the temptation, concerning which three things are intimated. The first is the manifestation of perfection on the part of Christ resisting: with respect to which he says: And when all the temptation was ended, because, as was said before, every temptation is reduced to the three aforementioned: whence First John 2: "All that is in the world is the concupiscence of the flesh," etc. This he consummated, because by patiently enduring he overcame, according to that passage in Hebrews 2: "It was fitting for him who had brought many sons into glory to consummate through suffering," because it is said in Deuteronomy 32: "The works of God are perfect."

The second is the confutation of presumption on the part of the devil withdrawing; with respect to which he says: The devil departed from him: according to that passage in James 4: "Resist the devil, and he will flee from you." He departed, namely confounded: which was signified in the king of the Assyrians, Fourth Kings 19: "The king of the Assyrians Sennacherib departed and went away"; which is interpreted as taking away deserts, because the devil especially pursues those who live in austerity of life.

The third indeed is the predetermination of time on the part of God disposing: on account of which he adds: Until a time, namely "of the passion," he departed, because that malignant one is not permitted to do evil except for the time which God permits, although he always has an evil will; Ecclesiasticus 19: "If he finds a time to do evil, he will do evil." And therefore the counsel is in Ecclesiasticus 4: "My son, preserve the time and turn away from evil"; and Ephesians 5: "See how you walk cautiously, redeeming the time, because the days are evil." Whence since the devil tempts in two ways: as a dragon and as a lion, first he tempted as a dragon to seduce, afterwards as a lion to break in the passion. For in the first he tempts to soften through blandishments, but afterwards, seeing that he has little time, he tempts to break through punishments: whence Apocalypse 12: "The devil has come down, having great wrath, knowing that he has little time." And therefore those did not arrive at the consummation of time about whom it is said below in chapter 8, that "they believe for a time and in the time of temptation they fall away."

(ubi sup.) In lawful contests the battle is terminated either when the adversary surrenders of his own accord to the conqueror, or is defeated in three falls, according to the rules of the art of fighting. Hence it follows, And all the temptation being completed, &c.

But it should be noted that when the devil departed, the temptation was complete. By the same means by which the ancient enemy boasted of having conquered the first man, he is conquered by the second man, so that he might depart from our hearts, captured at the very entrance by which he had entered and held us.

Consider how great is the patience of God, and how great is our impatience. Behold, the Lord endured the adversity of the devil, and answered him with nothing but words of gentleness. He bore him whom he could have punished, so that his praise might grow higher from this: that he overcame his enemy not by destroying him, but by enduring him for the time being.

(lib. ad. piet. ex. 12.) Or the devil had prompted Christ in the desert to prefer the things of the world to the love of God. The Lord commanded him to leave Him, (which itself was a mark of Divine love.) It was afterwards then enough to make Christ appear the false advocate of love to His neighbours, and therefore while He was teaching the paths of life, the devil stirred up the Gentiles and Pharisees to lay traps for Him that He might be brought to hate them. But the Lord, from the feeling of love which He had towards them, exhorted, reproved, ceased not to bestow mercy upon them.

(ut sup.) But the reason why one Evangelist places this event first, and another that, is because vain-glory and covetousness give birth in turn to one another.

Or, having tempted Him in the desert with pleasure, he retires from Him until the crucifixion, when he was about to tempt Him with sorrow.

And Jesus returned in the power of the Spirit into Galilee, and a report about him went out through all the surrounding region. And he taught in their synagogues, being glorified by all. The power of the Spirit here means the signs of miracles. As also elsewhere, the Jews marveled. "Whence," they say, "does this man get this wisdom and these mighty works?" (Matt. XIII). That is, they refer wisdom to teaching, and power to deeds. Both are equally combined in this passage, as it declares that Jesus, having entered in the power of the Spirit, also taught in their synagogues. Hence, deservedly, he was magnified by those present and his fame spread through the absent ones. This could not happen unless by the evidence of his deeds or words manifest to those present. But anyone searching for the time and order of these events will find it in the Gospel of John, as has been mentioned. Setting aside other details, I will quote one testimony: "When he came to Galilee, the Galileans welcomed him, having seen all that he had done in Jerusalem at the feast" (John IV). It should be noted that first Jesus demonstrated the power of the Spirit and later dispensed the grace of doctrine; he recalls that first fame spread because of the miracles, and then the teaching was magnified. According to the order briefly commended in the Acts of the Apostles: "Jesus began to do and teach" (Acts I). For he first began to do, and then to teach, lest any teacher should presume to command his hearers things which he himself has not yet accomplished.

By the power of the Spirit he means showing forth of miracles.

The Evangelist showed above the authority of the doctrine of Christ from the merit of life: here secondly he shows it from the testimony of Scripture. He therefore introduces first the testimony as authentic for the instruction of believers: secondly, the authentic testimony for the confutation of detractors. In the explanation of the prophetic testimony, four things are introduced by blessed Luke: the first is renown in preaching; the second is opportuneness in testifying; the third is congruity in the testimony; the fourth is belief among the people. As to the first, note that the renown of the preaching of Christ is gathered from four things, namely from the fullness of grace, breadth of fame, certainty of doctrine and greatness of efficacy.

As to the fullness of grace, it is said: And Jesus returned in the power of the Spirit into Galilee. He returned, namely to preach, because, as it is said in the Psalm, "The Lord shall give the word to those who preach the good tidings with great power." And although he had assumed weakness from us, he nevertheless showed power from himself, according to that passage of Wisdom chapter twelve: "For you show your power, you who are not believed to be perfect in power." And it is notably said: In the power of the Spirit. For such ought perfect preaching to be, that it be joined to spiritual power, according to that passage of First Corinthians chapter two: "Our speech and our preaching was not in the persuasive words of human wisdom, but in the demonstration of the Spirit and of power, that your faith might not stand in the wisdom of men, but in the power of God."

As to the breadth of fame, it is said: And the fame of him went out through the whole region, according to that passage of Job chapter twenty-eight: "With our ears we have heard the fame thereof"; he speaks of the wisdom of Christ, who is "the power of God and the wisdom of God." Another Evangelist agrees with this: Matthew chapter four: "His fame went out into all Syria." Now a figure of this preceded in Solomon, of whom it is said in Second Chronicles chapter nine, that "all desired to see his face"; of whom it is said in Sirach chapter forty-seven: "Your name was spread abroad to distant islands."

After he mightily defeated Satan—after he crowned human nature in his own person with the spoils won by the victory over Satan—he returned to Galilee in the power of the Spirit, both exercising might and authority. He performed very many miracles and greatly astonished his people. He performed miracles, because he is by nature and in truth the Son of God the Father, not because he received the grace of the Spirit from the outside as a gift, as the company of the saints do. He took what was his as his own proper inheritance. Yes, he said to the Father, "All that is mine is yours, and yours mine, and I am glorified in them." He is glorified therefore by exercising as his own might and power the power of the Spirit who shares his substance.

Now He performed miracles not from any external power, and from having as it were the acquired grace of the Holy Spirit, as other saints, but rather as being by nature the Son of God, and partaking of all things which are the Father's, He exercises as by His own power and operation that grace which is of the Holy Spirit. But it was right that from that time He should become known, and that the mystery of His humanity should shine forth among those who were of the seed of Israel. It therefore follows, And his fame went out.

What was the custom of him who had come just now? He had come to Galilee and had begun to teach, not outside of the synagogue but within it. Since the matter was known through their worship service, he came to talk to them about their God. Otherwise it would have been in order for him to proclaim to them outside their synagogue.

For Christ does not fear the midday demon nor the night demon, nor does He need the help of angels, He Himself keeping them unscathed to God; but even if it is said concerning Christ, it skillfully omits the intermediate matter. For it continues: "You shall tread upon the adder and the basilisk, and you shall trample the lion and the dragon." For these things were He Himself. Since He was about to be tested in the temptation against the devil, the term "spirit" is mentioned twice without any addition; but when He had fought and overcome the three recorded temptations, pay attention to the accuracy of the text, what it says about the spirit, that "Jesus returned in the power of the spirit," and it added "in the power" because of the athlete who had overcome.

But John, who had commenced his Gospel from God, saying, In the beginning was the Word, did not describe the temptation of the Lord, because God can not be tempted, of whom he wrote. But because in the Gospels of Matthew and Luke the human generations are given, and in Mark it is man who is tempted, therefore Matthew, Luke, and Mark have described the temptation of the Lord.

The Lord having overcome the tempter, power was added to Him, i. e. as far as regards the manifestation of it. Hence it is said, And Jesus returned in the power of the Spirit.

For you will not be able to affirm that "son" to be David rather than Christ; or the "bounds of the earth" to have been promised rather to David, who reigned within the single (country of) Judea, than to Christ, who has already taken captive the whole orb with the faith of His gospel; as He says through Isaiah: "Behold, I have given Thee for a covenant of my family, for a light of Gentiles, that Thou mayst open the eyes of the blind"-of course, such as err-"to outloose from bonds the bound"-that is, to free them from sins-"and from the house of prison"-that is, of death-"such as sit in darkness" -of ignorance, to wit.

And because wisdom belongs to teaching, but power to works, both are joined here, as it follows, And he taught in the synagogue. Synagogue, which is a Greek word, is rendered in Latin congregatio. By this name then the Jews were accustomed to call not only the gathering together of people, but also the house where they met together to hear the word of God; as we call by the name of Church, both the place and the company of the faithful. But there is this difference between the synagogue which is called congregation, and the Church which is interpreted convocation, that flocks and cattle, and any thing else can be gathered together in one, but only rational beings can be called together. Accordingly the Apostolical doctors thought right to call a people which was distinguished by the superior dignity of a new grace rather by the name of Church, than Synagogue. But rightly also was the fact of His being magnified by those present proved, by actual evidence of word and deed, as it follows, And he was magnified by all.

As to the certainty of doctrine, it is added: And he taught in their synagogues, not in secret, as do men who have suspect doctrine; John chapter eighteen: "I have spoken openly to the world; I always taught in the synagogue and in the temple, where all the Jews come together, and in secret I have said nothing." On the contrary, the wisdom of heretics is called "earthly, sensual, devilish," which is designated by the evil woman: Proverbs chapter nine: "Stolen waters are sweeter, and hidden bread is more pleasant." Whence Christ fulfilled that passage of Proverbs chapter five: "Let your fountains be dispersed abroad, and divide your waters in the streets." And therefore it is said in Proverbs chapter one: "Wisdom cries aloud outside; in the streets she utters her voice," etc.

As for the greatness of efficacy, it is added: And he was magnified by all, because all perceived the greatness of his efficacy to such a degree that they could say that word of the Psalm: "Your mercy is magnified even unto the heavens, and your truth unto the clouds," namely in preaching. Nor is this surprising, because he himself was the one designated by that Solomon, of whom it is said in 3 Kings 10: "King Solomon was magnified above all the kings of the whole earth in riches and wisdom," etc. Below in chapter seven: "A great prophet has risen among us."

But you must not think that they only were happy, and that you are deprived of Christ's teaching. For now also throughout the world He teaches through His instruments, and is now more glorified by all men, than at that time when those only in one province were gathered together.

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.