Luke § 3e

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.)

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.

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.

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.

If you carefully observe, you will find that the word signifying fulness is no where used except at the birth of the righteous. Hence it is said, Now Elisabeth's full time came. For the life of the righteous hath fulness, but the days of the wicked are empty.

For the bringing forth of saints causes the rejoicing of many; it is a common blessing; for justice is a public virtue, and therefore at the birth of a just man a sign of his future life is sent beforehand, and the grace of the virtue which is to follow is represented, being foreshadowed by the rejoicing of the neighbours.

(Metaphrastes.) For it is the custom for virgins to go away when the pregnant woman brings forth. But when she reached her own home, she went to no other place, but abode there until she knew the time of her delivery was at hand. And Joseph doubting, is instructed by an Angel.

Now Elizabeth's time had come to give birth, and she bore a son. Holy Scripture is accustomed to use the term "fulfillment" only in the birth, or condition, or action of good things, which signifies the perfection of life. Hence it is said, "Elizabeth's time to give birth was fulfilled." "The days were fulfilled for Mary to give birth" (Luke II). "Solomon completed building the house of the Lord" (II Chron. III). "Abraham, or another of the fathers, died, full of days." And, "when the fullness of time had come, God sent his Son" (Gal. IV). But on the contrary, the days of the wicked are empty and void. For men of blood and deceit will not live out half their days (Psalm LIV).

For Elizabeth the time was fulfilled, etc. After the thanksgiving for the conception of the Savior, there follows here the thanksgiving for the birth of the precursor. Now praise is given to God for the precursor's birth rather than for his conception, because he was conceived in sin, but was born full of the Holy Spirit; Christ, however, was most holy both in conception and in birth, and therefore praises were sung both before and after his birth.

The birth is shown to have been timely in the mother, perfect in the offspring, joyful in the neighborhood. The birth, I say, was timely in the mother by reason of the time; on account of which he says: For Elizabeth the time of her delivery was fulfilled, and thus it was timely that she should give birth, because, Ecclesiastes three, "all things have their season, and in their times all things pass under heaven." It was fulfilled, I say, according to the fulfillment of the angelic word, as was said above in the same chapter: "Behold, you shall be silent until the day in which these things shall come to pass, because you did not believe my words, which shall be fulfilled in their time." Truly fulfilled, because the fullness of time had already come, in which Christ was to come; Galatians four: "But when the fullness of time had come, God sent his Son," etc.

The birth was also perfect in the offspring by reason of the male sex; on account of which he says: And she brought forth a son, not a daughter. Such offspring Anna sought in First Kings one: "Lord, if you will remember me and give your handmaid a male child, I will give him to the Lord all the days of his life." — She also brought forth with perfect strength, with no impediment hindering her; against which is said in Isaiah thirty-seven: "The children have come to the birth, and there is not strength to bring forth." — She also brought forth a son perfected by heavenly grace, so that what is said in Wisdom four would apply to him: "Being made perfect in a short time, he fulfilled a long time."

The elderly Elizabeth gave birth to the last of the prophets, and Mary, a young girl, to the Lord of the angels. The daughter of Aaron gave birth to the voice in the desert, but the daughter of David to the strong God of the earth. The barren one gave birth to him who remits sins, but the Virgin gave birth to him who takes them away. Elizabeth gave birth to him who reconciled people through repentance, but Mary gave birth to him who purified the lands of uncleanness. The elder one lit a lamp in the house of Jacob, his father, for this lamp itself was John, while the younger one lit the Sun of Justice for all the nations. The angel announced to Zechariah, so that the slain one would proclaim the crucified one and that the hated one would proclaim the envied one. He who was to baptize with water would proclaim him who would baptize with fire and with the Holy Spirit. The light, which was not obscure, would proclaim the Sun of Justice. The one filled with the Spirit would proclaim concerning him who gives the Spirit. The priest calling with the trumpet would proclaim concerning the one who is to come at the sound of the trumpet at the end. The voice would proclaim concerning the Word, and the one who saw the dove would proclaim concerning him upon whom the dove rested, like the lightning before the thunder.

And for that reason the Lord kept back the delivery of Elisabeth, that her joy might be increased, and her fame the greater. Hence it follows, And her neighbours and cousins heard, &c. For they who had known her barrenness were made the witnesses of the Divine grace, and no one seeing the child departed in silence, but gave praise to God, Who had vouchsafed him beyond their expectation.

It should be noted that concerning sinners it is not said "the time was fulfilled for her to give birth," but this is said only where the one being born is righteous. For the births of sinners are usually imperfect and incomplete, and it would have been better for them if they had not been born.

And her neighbors and relatives heard that the Lord had shown great mercy toward her, and they rejoiced with her. The birth of the saints brings joy to many because it is a common good. For justice is a communal virtue. Therefore, at the birth of a just person, a sign of future life is foretold, and the grace of the forthcoming virtue is prefigured with the joyful exultation of neighbors.

Joyful also was it in the neighborhood by reason of the celebrated and common report; on account of which it says: And her neighbors and kinsfolk heard that the Lord had magnified his mercy with her, and they congratulated her. And thus was fulfilled what the Angel had foretold: "And many shall rejoice at his birth," namely the neighbors and kinsfolk, because it belongs especially to such people to rejoice together; below in the fifteenth chapter: "The woman who found the lost drachma calls together her friends and neighbors, saying: Rejoice with me, for I have found the drachma which I had lost." And they congratulated her: for she herself likewise rejoiced, according to that passage of John 16: "But when a woman has brought forth a child, she no longer remembers the anguish, on account of the joy that a man has been born into the world"; and therefore they congratulated her. — Because the Lord magnified his mercy with her, that is, he wrought a great mercy; whence she could say that word of the Psalm: "I will praise you, O Lord my God, with my whole heart, and I will glorify your name forever, for your mercy is great upon me." For the Lord magnifies those whom he loves; Wisdom, last chapter: "In all things you magnified your people, O Lord, and did not despise them."

The holy Evangelist has especially remarked, that many thought the child should be called after his father Zacharias, in order that we might understand, not that any name of his kinsfolk was displeasing to his mother, but that the same word had been communicated to her by the Holy Spirit, which had been foretold by the Angel to Zacharias. And in truth, being dumb, Zacharias was unable to mention his son's name to his wife, but Elisabeth obtained by prophecy what she had not learnt from her husband. Hence it follows, And she answered, &c. Marvel not that the woman pronounced the name which she had never heard, seeing the Holy Spirit who imparted it to the Angel revealed it to her; nor could she be ignorant of the forerunner of the Lord, who had prophesied of Christ. And it well follows, And they said unto her, &c. that you might consider that the name belongs not to the family, but to the Prophet.

And it happened on the eighth day they came to circumcise the child, and they called him by the name of his father, Zacharias. And his mother answered and said: Not so, but he shall be called John. The holy evangelist thought it well to mention beforehand that many thought the child should be called by the name of his father, Zacharias, so that you might note that the mother did not dislike the name of some relative, but that this name was infused by the Holy Spirit, which had been foretold by the angel to Zacharias before. Indeed, he, being mute, could not intimate the name of the son to his wife, but Elizabeth learned the prophecy, which she had not learned from her husband.

John's circumcision clearly set forth an image of the Lord's resurrection because it too occurred on the eighth day, that is, on the day after the sabbath. And just as the former was wont to release people from the punishable state of everlasting death, so the latter displayed the perfect newness of immortal life in our Creator, and revealed that it is to be hoped for in us.

John means "the grace of God" or "in whom there is grace." By this name are expressed the entire extent of the grace of the gospel dispensation which he was to proclaim, and especially the Lord himself, through whom this grace was to be granted to the world.…As to his subsequent declaration and confirmation of the name of John, and the opening of Zechariah's mouth and his speaking, blessing God, it is surely evident that once the grace of the new covenant was manifested by the apostles, a large number of priests also became obedient to the faith.

Now in an allegory, the celebration of John's birth was the beginning of the grace of the New Covenant. His neighbours and kinsfolk had rather give him the name of his father than that of John. For the Jews, who by the observance of the Law were united to him as it were by ties of kindred, chose rather to follow the righteousness which is of the Law, than receive the grace of faith. But the name of John, (i. e. the grace of God,) his mother in word, his father in writing, suffice to announce, for both the Law itself as well as the Psalms and the Prophecies, in the plainest language foretel the grace of Christ; and that ancient priesthood, by the foreshadowing of its ceremonies and sacrifices, bears testimony to the same. And well doth Zacharias speak on the eighth day of the birth of his child, for by the resurrection of the Lord, which took place on the eighth day, i. e. the day after the sabbath, (septimam sabbati.) the hidden secrets of the legal priesthood were revealed.

And it came to pass on the eighth day. After the birth from the aged one follows the circumcision of the infant, in which according to custom was made the imposition of the name, first according to the human designation from blood-relationship; second, according to the prophetic revelation from the mother; third, according to the authoritative affirmation from the father himself. — The circumcision is therefore introduced with the human designation, when it is said: On the eighth day they came to circumcise the child, namely so that they might fulfill the precept of the Law; Genesis 17: "An infant of eight days shall be circumcised among you," because "the male whose flesh of the foreskin shall not have been circumcised shall perish from his people." — And they called him by the name of his father, Zechariah, according to the customary manner, because sons were accustomed to be called by the name of their fathers; Tobit 1: "Tobias begot a son, bestowing his own name upon him," so that by this he might signify that the father lives on in so noble a son, according to that passage of Sirach 30: "His father died and it is as though he did not die, for he left behind one like himself. In his life he saw and rejoiced in him."

(in Gen. Hom. 39.) The rite of circumcision was first delivered to Abraham as a sign of distinction, that the race of the Patriarch might be preserved in unmixed purity, and so might be able to obtain the promises. But now that the promise of the covenant is fulfilled, the sign attached to it is removed. So then through Christ circumcision ceased, and baptism came in its place; but first it was right that John should be circumcised; as it is said, And it came to pass, that on the eighth day, &c. For the Lord had said, Let the child of eight days be circumcised among you. (Gen. 17:13.) But this measurement of time I conceive was ordered by Divine mercy for two reasons. First, because in its most tender years the child the more easily bears the cutting of the flesh. Secondly, that from the very operation itself we might be reminded that it was done for a sign; for the young child scarcely distinguishes any of the things that are around him. But after the circumcision, the name was conferred, as it follows, And they called him. But this was done because we must first receive the seal of the Lord, then the name of man. Or, because no man except he first cast aside his fleshly lusts, which circumcision signifies, is worthy to have his name written in the book of life.

Why was the name given after circumcision? Because one must first receive the seal from God, and only then a human name. In other words: circumcision signifies the rejection of fleshly qualities, for no one is worthy of being called a soldier of God and being inscribed by name in the heavenly book before rejecting and cutting off fleshly qualities.

But since in John there was no place for a name according to human designation, therefore there follows the naming according to prophetic revelation in Elizabeth, when it is said: And his mother answering said: Not so, but he shall be called John. And this indeed she said, having been taught by the Holy Spirit: whence Ambrose says: "By the spirit of prophecy she learned what she had not learned from her husband." For since he had not been conceived by the power of nature but by the power of grace, he ought not to be called Zacharias after his father, but "John" from the gift of grace, so that one born in a new manner might be called by a new name: Isaiah sixty-two: "You shall be called by a new name, which the mouth of the Lord has named."

Elizabeth spoke of the name, that his name is John, as a prophetess. Or perhaps John himself assigned his own name, for he imparted the gift of prophecy to his mother.

And they said to her: There is no one among your relatives who is called by this name. They signaled to his father, etc. "John is his name," he said, that is, we do not impose a name on him who has already received a name from God. He has his own name which we acknowledge, not which we chose. Do not be surprised if a woman asserted the name, which she had not heard, when the Holy Spirit who commanded the angel revealed it to her, nor could she be ignorant of the announcement of the Lord, who had prophesied of Christ. And it is well added that there is no one among his kindred who is called by this name, so you may understand that the name is not one of kin, but of a prophet.

And because the relatives were thinking carnally, they did not accept the name of grace: therefore it is added: And they said to her: There is none among your kindred who is called by this name. But their objection was of no account, because, as Ambrose says, "this name is not of family but of a prophet. For the merits of the Saints have this, that they receive their name from God, just as Jacob was called Israel, Genesis thirty-two, because he saw God"; so also of Solomon, 2 Kings twelve: "He called his name beloved of the Lord." And since there was here a contention between grace and nature, between human designation and prophetic revelation, therefore they sought the paternal opinion, so that he himself might pronounce the authoritative declaration.

Zacharias also is questioned, and signs made to him, as it follows, And they made signs to the father, &c. But since unbelief had so bereft him of utterance and hearing, that he could not use his voice, he spoke by his hand-writing, as it follows, And he asked for a writing table, and wrote, saying, His name is John; that is, we give no name to him who has received his name from God.

For this reason there follows: And they made signs to his father, what he would have him called: they made signs, I say, to one deaf and mute, because, as Ambrose says, "incredulity had stolen from him both speech and hearing"; and yet they sought from him, because the authority of naming resided with him, both because he was the father, and because he was a priest, and because he had foreknown the birth of his son by divine revelation.

And because he could not respond with his voice, he spoke by hand and by letters; and therefore it is added: And asking for a writing tablet, he wrote, saying: John is his name: as if to say: I do not impose a name, but I declare one already imposed; above in the same chapter: "You shall call his name John," according to that passage of Isaiah forty-nine: "The Lord called me from the womb, from the bowels of my mother he remembered my name." And rightly it is said written on account of its indelible firmness, to show that his name is written in the book of life, just as those of Christ's disciples; below in the tenth chapter: "Rejoice, because your names are written in heaven." Concerning this writing it is said in Apocalypse three: "He who overcomes, I will write upon him the name of my God and the name of the city of my God, the new Jerusalem"; and again in the second chapter: "I will give him a white stone, and on the stone a name written, which no one knows except he who receives it." — And because they did not know the reason for this naming, therefore it follows: And all marveled: the Gloss says: "On account of the agreement between the father and the mother," so that now "by the mouth of two witnesses that word might stand." Or also they marveled at so great a prerogative in the child"; Ecclesiasticus eleven says of the just man: "God exalted him, and many marveled at him and honored God." Whence he himself could say that passage from Wisdom eight: "The faces of princes shall wonder at me." In this we are taught that the prerogatives of divine privileges are to be humbly and soberly admired rather than boldly scrutinized.

Spiritually note that by Zachariah is understood the old priesthood, and by John the new; and because the old and the new differ as the memorial of a gift and the gift itself, therefore the former is rightly named from the memorial, but the latter from the gift of grace; and this indeed quite rightly, because the memory of God in us generates the affections of virtue and grace. For whoever wishes to be John through grace must first be Zachariah through divine remembrance. For Zachariah is interpreted as mindful of God; the Psalm: "He has made a memorial of his wonders"; Exodus twenty: "You shall make an altar of earth for me, and you shall offer upon it your holocausts and your peace offerings, your sheep and your oxen, in every place in which the memorial of my name shall be; I will come to you and bless you."

Moreover, everyone ought to be mindful of the sacraments of God for believing and confessing: In Exodus thirteen it is said of the paschal lamb: "It shall be as a sign in your hand and as a memorial before your eyes"; it follows: "You shall keep this manner of worship at the appointed time from day to day." — Of benefits for giving thanks: Deuteronomy sixteen: "Seven days you shall eat unleavened bread of affliction, because in fear you went out of Egypt, that you may remember the day of your departure from Egypt all the days of your life"; Psalm: "He has made a memorial," etc. — Of judgments for fearing: Sirach eighteen: "Remember wrath in the day of consummation, and the time of retribution in the turning of the face"; Psalm: "I have been mindful of your judgments from of old, O Lord." — Of promises for hoping: Sirach eleven: "In the day of evil things, be not unmindful of good things." — Of commandments for doing: Psalm: "His justice unto the children of children, to those who keep his covenant and are mindful of his commandments to do them." — Of examples for imitating: John fifteen: "Remember my word, which I said to you: The disciple is not above the master." — Of sufferings for having compassion; Lamentations three: "Remember poverty and transgression"; and it follows: "Remembering I shall remember, and my soul shall waste away within me." — Of consolations for rejoicing together; Song of Songs one: "We shall exult and rejoice in you, mindful of your breasts more than wine." — Of works for praising; Psalm: "I have been mindful of the works of God, for I shall remember from the beginning your wonders, and I shall meditate on all your works and shall be exercised in your designs"; likewise: "Remember his wonderful works which he has done." — Of charisms for petitioning; Isaiah twenty-six: "O Lord, we have waited for you; your name and your memorial are in the desire of the soul. My soul has desired you in the night": and sixty-two: "You who are mindful of the Lord, be not silent, and give him no silence, until he establishes and until he makes Jerusalem a praise in the earth."

But the name John is also interpreted the grace of God. Because then by the favour of Divine grace, not by nature, Elisabeth conceived this son, they engraved the memory of the benefit on the name of the child.

(non occ.) Zacharias is by interpretation "remembering God," but John signifies "pointing to." Now "memory" relates to something absent, "pointing to," to something present. But John was not about to set forth the memory of God as absent, but with his finger to point him out as present, saying, Behold the Lamb of God.

Zechariah, being unable to make known to them by signs, asks for a tablet; and when regarding the name of the child he was found to be in complete agreement with his wife, "all marveled," for this name was not in their kinship, and no one could say that the two of them had agreed upon this beforehand.

And because with the mother the dumb father also agreed as to the name of the child, it follows, And they all marvelled. For there was no one of this name among their kinsfolk that any one could say that they had both previously determined upon it.

Rightly also, from that moment was his tongue loosed, for that which unbelief had bound, faith set free. Let us then also believe, in order that our tongue, which has been bound by the chains of unbelief, may be loosed by the voice of reason. Let us write mysteries by the Spirit if we wish to speak. Let us write the forerunner of Christ, not on tables of stone, but on the fleshly tablets of the heart. For he who names John, prophesies Christ. For it follows, And he spake, giving thanks.

His mouth and his tongue were immediately opened, and he spoke, blessing God. And fear came upon all their neighbors. Because the voice of one crying in the wilderness was born, rightly was the father's tongue loosened. For it was not fitting that the father remain silent from praises, who rejoiced in the birth of the herald of the Word. Indeed, the lips bound by unbelief were now loosened by faith. But if anyone desires to scrutinize closely, these things also allegorically point to the celebrated nativity of John, the initiating sublimity of the grace of the New Testament. The neighbors and relatives preferred to name the father rather than John, because the Jews, who were connected to him by the observance of the law as if by kinship, rather desired to follow the justice that is from the law than to accept the grace of faith. But John, which means the grace of God, the mother strives to make known by words, the father by writing, because even the law itself, the psalms, and the prophets proclaim the grace of Christ with clear utterances, and the old priesthood testifies to him with the shadows of ritual ceremonies and sacrifices. And fittingly, Zacharias speaks on the eighth day after the child was born, because through the resurrection of the Lord, which happened on the eighth day, i.e., after the seventh of the Sabbath, the hidden secrets of the legal priesthood were revealed, and the tongue of the Jewish priests, which was bound by the chains of distrust, was loosened by the voice of rational understanding.

And immediately his mouth was opened, etc. After the birth from the barren woman and the circumcision and the naming of the infant, there follows the opening of the priestly mouth, according to the word of the heavenly messenger. This miracle was demonstrative of the prerogative and excellent magnificence in John, so that it might deservedly be shown that he is called by this name. In the description of this miracle, three things are intimated, namely, the evidence of the miracle, and its reverence, and the understanding of the same. For the appearance of a miracle begets admiration, and admiration begets knowledge or inquiry.

He therefore first sets forth the evidence of the miracle, when he says: And immediately the mouth of Zechariah was opened and his tongue, and he spoke blessing God: opened, I say, not by the power of nature, but of heavenly power: Wisdom 10: "Wisdom opened the mouth of the mute and made the tongues of infants eloquent." He, I say, did this, at whom the crowds marveled, saying: "He has done all things well, and has made the deaf to hear and the mute to speak," namely Christ, the power of God and the wisdom of God, Mark 7. And so that the miracle may be shown to be true, it says immediately; for as Ambrose says: "The grace of the Holy Spirit knows no slow endeavors." — So that it may be shown to be full and perfect, there is added: And he spoke blessing God, acknowledging the benefit, as in Tobit 13: "And the elder Tobias, opening his mouth, blessed God." In this we are instructed that we ought to have our mouth open for divine praise, which we pray in the Psalm: "O Lord, you will open my lips, and my mouth shall declare your praise"; and especially after the benefit of our redemption: Isaiah 35: "Then the lame shall leap like a deer, and the tongue of the mute shall be opened." But on the contrary, it is said of the wicked in Job 16: "They have opened their mouths against me, reviling"; because, according to what is said in the Psalm, "their throat is an open grave, with their tongues they acted deceitfully."

(Orat. vi.) The birth of John then broke the silence of Zacharias, as it follows, And his mouth was opened. For it were unreasonable when the voice of the Word had come forth, that his father should remain speechless.

When John his son was born, among his neighbors there was concern about what name he should be given. Writing tablets were offered to his father so that he himself could put down the name that he had decided upon, so that he might express in writing what he could not in speech. Then, in a wonderful manner, when he had taken the tablets in order to begin writing, his tongue was loosened, the written word gave way to speech, and he did not write "John" but spoke it. Consider, then, the merit of the holy Baptist: he gave his father back his voice, he restored the faculty of speech to the priest. Consider, I say, his merit: John unloosed the mouth that the angel had bound. What Gabriel had closed the little child unlocked.… When John is born the father suddenly becomes a prophet or priest, speech attains its use, love receives an offspring, the office recognizes the priest.

John means "the grace of God"; therefore the father also immediately received grace and prophesies first about Christ, and then also about his son.

(Metaphrastes.) For God worked miracles in John which he did not himself, but the right hand of God in him.

And these words were spread over all the mountains of Judaea. And all those who heard them laid them up in their hearts, saying: What will this child be? For the hand of the Lord was with him. Great are the works of the Lord, exquisite in all his desires (Psalm 110). Behold, the silence of Zacharias alone, given to him as a punishment for disbelief and as a sign of belief, not only benefits him when it is taken away, but it also astounds all his neighbors with the miracle and fear. The fame of the born prophet spreads throughout all the surrounding mountains; it stirs up all who can hear to diligently inquire about the manner and state of the child who is born, so that by this and similar auspices, the future prophet of Christ is commended, and, so to speak, it provides signs for the herald of the forthcoming truth. And Zacharias his father was filled with the Holy Spirit, and he prophesied, saying: Blessed be the Lord God of Israel, for he has visited and wrought the redemption of his people. How great is the abundance of the heavenly gift, if the piety of our faith is ready to receive it. Behold, the speech that was taken away for disbelief is restored with the spirit of prophecy to the believer. The Lord has visited his people, as if wasting away from a long infirmity, and as if sold under sin, he has redeemed them by the blood of his only son. Because blessed Zacharias knew this was about to be done soon, he narrates it as though it were already accomplished in a prophetic manner. And it should be noted that it is said he visited and redeemed his people, not because he came and found them as his own, but because by visiting them, he made them his own. Similar to this is what is sung in the conclusion of the Proverbs about the same people: Who shall find a valiant woman (Proverbs 31)? For he did not find that same woman, namely the Church, strong, that is, devoted in faith, but by betrothing her to himself, he made her strong, because he perfected her by the sublimity of his faith.

On the day of John's circumcision, when he also received his name, "fear came upon all their neighbors, and all these words were spread abroad throughout the mountain country of Judea." Furthermore, at the time of our Lord's resurrection, when the Spirit had been sent down from above and the glory of his name was made known to the world by the apostles, a most salutary fear immediately struck the hearts. Not only of the Jews, who were of the neighborhood either by their physical location or by their knowledge of the law, but also those of foreign nations, even to the ends of the earth. And John's reputation for virtue exceeded not only the whole mountain country of Judea, but also all the heights of worldly kingdoms and worldly wisdom, so that everywhere people left behind their former way of life and flocked together to attain the sacramental mysteries of his faith.

For forerunning signs prepare the way for the forerunner of the truth, and the future prophet is recommended by auspices sent before him; hence it follows, For the hand of the Lord was with him.

Second, he adds the reverence of the miracle, when he says: And fear came upon all their neighbors, and throughout all the hill country of Judea all these words were spread abroad: the Psalm: "All who dwell at the borders shall fear at your signs"; whence they could sing that of Exodus 15: "Who is like you among the mighty, O Lord? Who is like you, magnificent in holiness?" And because the magnificence of proclamation follows upon the reverence of the miracle, therefore he says: Throughout all the hill country of Judea they were spread abroad, etc. And rightly so, because, Tobit 12, "it is good to hide the secret of a king, but to reveal and confess the works of God is honorable"; and therefore the Psalm: "Give thanks to the Lord and call upon his name"; and afterwards: "Declare all his wondrous works."

(ordin.) But mystically, at the time of our Lord's resurrection, by the preaching of the grace of Christ, a wholesome dread shook the hearts not only of the Jews, (who were neighbours, either from the place of their dwelling, or from the knowledge of the law,) but of the foreign nations also. The name of Christ surmounts not only the hilly country of Judæa, but all the heights of worldly dominion and wisdom.

At the miraculous utterance of Zacharias, fear fell upon all; for just as when silence was imposed upon him the people were amazed, so now too, when he began to speak again, they are amazed, so that by these two miracles all could understand that the one who was born is above many.

As at the silence of Zacharias the people marvelled, so likewise when he spoke. Hence it is said, And fear came upon all; that from these two circumstances all might believe there was something great in the child that was born. But all these things were ordained, to the end that he who was to bear witness of Christ might also be esteemed trustworthy. Hence it follows, And all they that heard them laid them up in their heart, saying, What manner of child, &c.

Thirdly, he subjoins the understanding of the miracle, when he says: And all who heard laid them up in their heart, saying: What manner of child, think you, shall this be? Ecclesiasticus fifty: "Blessed is he who occupies himself with these good things"; "he who lays them up in his heart shall always be wise"; and Proverbs twenty-four: "I passed through the field of a slothful man and through the vineyard of a foolish man: and behold, nettles had filled the whole of it, thorns had covered its surface, and its stone wall was broken down. When I had seen this, I laid it up in my heart and learned the lesson." They laid them up, namely through attention, understanding, and memory; and through the greatness of the miracle they recognized the greatness of the child: whence they said: What manner of child, think you, shall this be? As if to say: he shall be great, according to that word of the Angel, above in the same chapter: "For he shall be great before the Lord." Thus they spoke of Christ: Mark four: "Who, think you, is this?" Rightly of Christ it is said is, as of the Creator, whose nature is to abide; but of John shall be, as of the forerunner, whose role was to pass on. — And they give the reason: For the hand of the Lord was with him: Ezekiel three: "The hand of the Lord was with me, strengthening me"; so also with John the right hand of the Lord was preserving and strengthening him: Psalm: "Let your hand be upon the man of your right hand and upon the son of man whom you have confirmed for yourself." And thus they understood him, of whom it is written in Isaiah forty-nine: "He made my mouth like a sharp sword; under the covering of his hand he protected me."

All this was by special providence, so that the one who would bear witness concerning Christ would be received with full trust, and so that all would be convinced from the very birth of John that he is above many.

But perhaps some may consider it an irrational excess of the mind that he speaks to an infant for eight days. But if we hold to the truth, we understand without a doubt that the child born could hear the voice of his father, who heard the greeting of Mary before he was born. The prophet knew that the other ears of the prophet, which are opened by the Spirit of God, not by the age of the body. He had the sense of understanding, which had the capacity for rejoicing.

God in His mercy and readiness to pardon our sins, not only restores to us what He has taken away, but grants us favours even beyond our expectations. Let no one then distrust Him, let no one from consciousness of past sins despair of the Divine blessing. God knoweth how to change His sentence, if thou hast known how to correct thy sin, seeing he that was long silent prophesies; as it is said, And Zacharias was filled with the Holy Spirit.

But the Lord visited His people who were pining away as it were from long sickness, and by the blood of His only begotten Son, redeemed them who were sold under sin. Which thing Zacharias, knowing that it would soon be accomplished, relates in the prophetic manner as if it were already passed. But he says, His people, not that when He came He found them His own, but that by visiting He made them so.

And Zacharias his father, etc. After the origin of John has been described, here is subjoined the thanksgiving for the benefit of redemption already begun in the birth of the forerunner and to be consummated in the birth of the Savior. This thanksgiving, therefore, he describes in two ways: first, on the part of the motive; second, on the part of the manner, at: Blessed be the Lord.

Concerning the motive, note that what moved Zechariah to praise was the divine Spirit, not his own; for which reason he premises that he was breathed upon and filled with the Holy Spirit. And here is touched upon: who is filled? Namely Zechariah, who was a just man, of whom above in the same chapter, that he was "walking in all the commandments and justifications of the Lord without blame," and in this it is intimated that the memory of God is filled; Tobit 1: "Because he was mindful of the Lord with his whole heart, God gave him grace in the sight of King Shalmaneser." — Why is he filled? Because he is the father of him, namely of John; whence just as the mother had the spirit of prophecy on account of the son, above in the same chapter, so also the father; Proverbs 23: "The father of the just exults with gladness; he who has begotten a wise son shall rejoice in him." In which is understood allegorically that the old law and the priesthood did not have the Spirit except by reason of the new testament, which it prefigured. — How is he filled? For which reason it says: And he was filled with the Holy Spirit; Genesis 41: "Can we find such a man, who is full of the spirit of God?" And Sirach 15: "He filled him with the spirit of wisdom and understanding." In which we are instructed with what we ought to be filled; Ephesians 5: "Be filled with the Holy Spirit, speaking to yourselves in psalms and hymns," etc. — To what end is he filled? And he prophesied, by praising and preaching: Acts 2: "They were all filled with the Holy Spirit and began to speak in various tongues, as the Holy Spirit gave them to speak"; and Amos 3: "The Lord has spoken, who shall not prophesy?"; and 2 Peter 1: "For prophecy was not brought at any time by human will, but holy men of God spoke, inspired by the Holy Spirit."

That Christ our God should come, the En-lightener and Saviour of the human race. In Isaiah: "Be comforted, ye weakened hands; and ye weak knees, be strengthened. Ye who are of a timorous heart, fear not. Our God will recompense judgment, He Himself will come, and will save us. Then shall be opened the eves of the blind, and the ears of the deaf shall hear. Then the lame man shall leap as a stag, and the tongue of the dumb shall be intelligible; because in the wilderness the water is broken forth, and the stream in the thirsty land." Also in that place: "Not an elder nor an angel, but the Lord Himself shall deliver them; because He shall love them, and shall spare them, and He Himself shall redeem them. Also in the same place: "I the Lord God have called Thee in righteousness, that I may hold Thine hand, and I will comfort Thee; and I have given Thee for a covenant of my people, for a light of the nations; to open the eyes of the blind, to bring forth them that are bound from chains, and those who sit in darkness from the prison-house. I am the Lord God, that is my name. I will not: give any glory to another, nor my powers to given images." Also in the twenty-fourth Psalm: "Show me Thy ways, Lord, and teach me Thy paths, and lead me unto Thy truth, and teach me; for Thou art the God of my salvation." Whence, in the Gospel according to John, the Lord says: "I am the light of the world. He that will follow me shall not walk in darkness, but shall have the light of life." Moreover, in that according to Matthew, the angel Gabriel says to Joseph: "Joseph, thou son of David, fear not to take unto thee Mary thy wife. For that which shall be born to her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call His name Jesus; for He shall save His people from their sins." Also in that according to Luke: "And Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel, who hath foreseen redemption for His people, and hath raised up an horn of salvation for us in the house of His servant David." Also in the same. place, the angel said to the shepherds: "Fear not; for, behold, I bring you tidings that unto you is born this day in the city of David a Saviour, which is Christ Jesus."

(ordin.) But mystically, at the time of our Lord's resurrection, by the preaching of the grace of Christ, a wholesome dread shook the hearts not only of the Jews, (who were neighbours, either from the place of their dwelling, or from the knowledge of the law,) but of the foreign nations also. The name of Christ surmounts not only the hilly country of Judæa, but all the heights of worldly dominion and wisdom.

This same God, after His great goodness, poured His compassion upon us, through which compassion "the Day-spring from on high has looked upon us, and appeared to those who sat in darkness and the shadow of death, and has guided our feet into the way of peace;" [Luke 1:78] as Zacharias also, recovering from the state of dumbness which he had suffered on account of unbelief, having been filled with a new spirit, did bless God in a new manner. For all things had entered upon a new phase, the Word arranging after a new manner the advent in the flesh, that He might win back to God that human nature (hominem) which had departed from God; and therefore men were taught to worship God after a new fashion, but not another god, because in truth there is but "one God, who justifies the circumcision by faith, and the uncircumcision through faith." [Romans 3:30] But Zacharias prophesying, exclaimed, "Blessed be the Lord God of Israel; for He has visited and redeemed His people, and has raised up an horn of salvation for us in the house of His servant David; as He spoke by the mouth of His holy prophets, which have been since the world begun; salvation from our enemies, and from the hand of all that hate us; to perform the mercy [promised] to our fathers, and to remember His holy covenant, the oath which He swore to our father Abraham, that He would grant unto us, that we, being delivered out of the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him, all our days." [Luke 1:68, etc.] Then he says to John: "And you, child, shall be called the prophet of the Highest: for you shall go before the face of the Lord to prepare His ways; to give knowledge of salvation to His people, for the remission of their sins." [Luke 1:76] For this is the knowledge of salvation which was wanting to them, that of the Son of God, which John made known, saying, "Behold the Lamb of God, who takes away the sin of the world. This is He of whom I said, After me comes a man who was made before me; because He was prior to me: and of His fullness have all we received." [John 1:29, John 1:15-16] This, therefore, was the knowledge of salvation; but [it did not consist in] another God, nor another Father, nor Bythus, nor the Pleroma of thirty Æons, nor the Mother of the (lower) Ogdoad: but the knowledge of salvation was the knowledge of the Son of God, who is both called and actually is, salvation, and Saviour, and salutary.

That is, "with the working of the Holy Spirit;" for he had obtained the grace of the Holy Spirit, not in any manner, but fully; and the gift of prophecy shone forth in him; as it follows, And he prophesied.

Zacharias, when he is blessing God, says, that He hath visited His people, meaning thereby either the Israelites in the flesh, for He came to the lost sheep of the house of Israel; (Matt. 15:24.) or the spiritual Israel, that is, the faithful, who were worthy of this visitation, making the providence of God of good effect towards them.

That which was spiritual in the Old Testament, for example, faith, piety, prayer, fasting, patience, chastity and psalm singing—all this has been increased in the New Testament rather than diminished. Therefore you will find in the Gospel Zechariah, the father of John, who uttered a prophecy in the form of a hymn after his long silence.

Now Zacharias being filled with the Holy Spirit utters two prophecies, the first relating to Christ, the second to John. And this is plainly proved by those words in which he speaks of the Saviour as present and already going about in the world, saying, Blessed be the Lord God of Israel, for he hath visited, &c.

Hear what Zechariah, prophesying and blessing God, said: "Blessed be the Lord God of Israel, for he has visited and redeemed his people." Notice in these words that Zechariah was telling by way of prophecy, as if it had already come to pass, what he had foreseen in spirit had begun and would soon come to pass. By his appearance in the flesh our Lord visited us when we were distancing ourselves from him, and he chose to seek out and justify us when we were sinners. He visited us as a doctor visits an ill patient, and, in order to cure the ingrained sickness of our pride, he gave us the example of his own humility. He redeemed his people by giving us freedom, at the price of his own blood—we who had been sold into the slavery of sin and were committed to serving the ancient enemy. Therefore the apostle exhorts us, saying, "For you have been purchased at a great price. Glorify and carry God in your bodies."

Blessed be the Lord God of Israel, etc. Here is described the thanksgiving as regards its manner in this canticle, of which there are four parts. In the first of these there is a thanksgiving and singing of praise for the benefit of our redemption, according as the remedial dispensation was to be consummated through Christ. Now giving thanks for the benefit of the redemption to be consummated in Christ, he puts the past tense for the future, in the prophetic manner: in which is touched upon the mystery of the incarnation, the price of redemption, the trophy of the resurrection: in which lies the remedy of our salvation.

He therefore first introduces Zacharias prophesying through the Holy Spirit in thanksgiving, because he gives thanks for a future benefit, when he says: Blessed be the Lord God of Israel. Similarly it is said in Tobit 8: "We bless you, Lord God of Israel, because you have shown us your mercy"; and in 1 Chronicles, last chapter: "Blessed are you, Lord God of Israel, our father, from eternity to eternity."

And note that Lord names the majesty to be blessed with fear: Malachi 1: "If I am the Lord, where is my fear?" And therefore it is said in Deuteronomy 10: "You shall fear the Lord your God"; and the Psalm: "O Lord our Lord, how admirable is your name in all the earth." — God of Israel names the benignity to be blessed with love; Isaiah 45: "I am the Lord, who call you by your name, the God of Israel, for the sake of Jacob my servant and Israel my chosen one"; and Exodus 3: "I am the God of Abraham, the God of Isaac, and the God of Jacob. This is my name, and this is my memorial." Moreover, Israel is named here rather than another, because it is the name of election and grace.

Now the first motive of this blessing is the mystery of the incarnation, which he indicates when he says: Because he has visited, namely through the incarnation; Exodus 3: "Visiting, the Lord has visited us and has seen all the evils that have befallen us in Egypt, and he will lead us out of the affliction of Egypt," etc. The Prophet was asking for this in the Psalm: "Remember us, O Lord, in the good pleasure of your people; visit us with your salvation." This moreover came to pass when he took flesh from the Virgin; the Psalm: "You have visited the earth and made it drunk; you have multiplied its enrichment."

The second motive is the price of redemption, which he touches upon when he says: And he has wrought the redemption of his people: so that what is said in the Psalm may be fulfilled: "The Lord has sent redemption to his people"; and truly, "because with the Lord there is mercy, and with him plentiful redemption"; and 1 Peter 1: "You were not redeemed with corruptible gold or silver from your vain manner of life received by tradition from your fathers, but with the precious blood as of a Lamb unspotted and undefiled," etc. And this is what is said in Isaiah 52: "You were sold for nothing, and you shall be redeemed without money"; the Psalm: "You have redeemed your people with your arm."

Zacharias blesses God, who visited the Israelites. He indeed came to the lost sheep of the house of Israel, but very many of them did not wish to accept the grace, which is why He visited the true Israelites, that is, those who believed.

In prophesying of the Lord he rightly addresses the prophet, showing that prophecy also is a gift of the Lord, in order that he might not, while enumerating public benefits, seem to be so ungrateful as to be silent of his own. Hence it is said, And thou, child, shalt be called the Prophet of the Highest.

Now perhaps some may think it an absurd extravagance of the mind to address a child of eight days old. But if we keep our eyes fixed upon higher things, we surely can understand that the son might hear the voice of his father, who before he was born heard the salutation of Mary. The Prophet knew that there were certain organs of hearing in a Prophet which were unclosed by the Spirit of God, not by the growth of the body. He possessed the faculty of understanding who was moved by the feeling of exultation.

And you, child, shall be called the prophet of the Most High. For you will go before the face of the Lord to prepare His ways. He spoke beautifully about the Lord, and suddenly turned his words to the prophet, to indicate that this too was a benefit of the Lord. It is indeed asked how he can speak to the infant of eight days. But how would the infant, who heard Mary's greeting while still enclosed in the womb, not hear his father's voice? Unless perhaps Zacharias ought to be considered as instructing those present, wanting to proclaim the future duties of his son, which he had learned long ago through an angel, as soon as he could speak. Let the Arians hear and be ashamed: let the meek hear and rejoice, that Christ the Lord, whom John preceded as a prophet, is called the Most High. As also the Psalmist, praising God and perfect man in one person, says: Mother Zion will say, a man, and a man was born in her, and the Most High himself founded her (Psalm 86). The one who founded is the same who was made, the same man whom he calls the Most High.

Unless indeed Zacharias be supposed to have wished as soon as he was able to speak, to proclaim for their instruction who were present, the future gifts of his son, which he had long before learnt from the Angel. Let the Arians however hear that our Lord Christ, whom John went before prophesying of Him, Zacharias calls "the Most High," as it is said in the Psalms, A man was born in her, and the most highest has established her. (Ps. 87:5.)

And you, child, shall be called the prophet of the Most High, etc. This is the fourth part of the canticle, in which he recounts the benefit of our redemption, inasmuch as it was already begun in the precursor; and this by a prophetic proclamation, which he commends in three ways, namely from the authority of prophecy, from the utility of doctrine, and from the proximity of the divine presence.

He commends therefore the proclamation of John, initiatory of our restoration, from the authority of prophecy, turning his discourse to the child. And you, child, prophet of the Most High: you, child both in age and in purity: 1 Corinthians 14: "In malice be children, but in understanding be perfect." You shall be called a prophet; Matthew 11: "Yes, I say to you, and more than a prophet"; and prophet of the Most High, that is, of Christ, by reason of his Divinity: the Psalm: "A man is born in her, and the Most High himself has founded her." — For you shall go before the face of the Lord, by reason of his humanity: the Psalm: "Show your face, and we shall be saved"; and Malachi 3: "Behold, I send my angel, and he shall prepare the way before my face." — To prepare his ways, he says ways in the plural, that is, the way of knowledge in faith and of affection in charity. Concerning the first, Job 17: "The just man shall hold to his way, and with clean hands shall add strength"; Romans 1: "The just man lives by faith." Concerning the way of charity: 1 Corinthians 12: "I show you a still more excellent way." John prepared the way of faith inasmuch as he was a voice: below in chapter 3: "The voice of one crying in the wilderness: Prepare the way of the Lord"; the way of charity, inasmuch as he was a lamp: John 5: "He was a burning and shining lamp."

This Zachariah the priest, who was himself thought worthy of the power of prophecy, spoke both concerning his own son and the Lord Christ together, in these words: And thou, child, shalt be called the Prophet of the Highest; for thou shalt go before the face of the Lord to prepare his ways.

Observe, I pray, this also, that Christ is the Highest, Whose forerunner John was both in his birth, and in his preaching. What remains, then, for those to say, who lessen His divinity? And why will they not understand, that when Zacharias said, "And thou shalt be called Prophet of the Highest," he meant thereby "of God," of Whom also were the rest of the prophets.

(xix. Mor. sup. Job 28:23.) But all they who by preaching cleanse the hearts of their hearers from the filth of their sins, prepare a way for the coming of wisdom into the heart.

But as kings have their companions in arms, who stand nearest to them, so John, who was the friend of the Bridegroom, went before Him nigh unto His coming. And this is what follows, For thou shalt go before the face of the Lord to prepare his ways. For some prophets have preached the mystery of Christ at a distance, but he preached it nearer the time, that he might both see Christ, and declare Him to others.

So John heard Jesus while he was still in his mother's womb, and he leaped up and rejoiced when he heard him. Why might you not believe that John could understand his father's prophecy once he was born, as Zechariah said to him: "And you, child, will be called the prophet of the Most High, for you will go before the Lord to prepare his ways." So I suppose that Zechariah hastily spoke to the infant because he knew John would soon be living in the desert, and therefore he would no longer enjoy John's presence. "For the boy was in the wilderness up to the day of his revelation to Israel."Moses also lived in the desert. After turning forty years old, he fled from Egypt and pastured Jethro's herds for another forty years. But John went out to the wilderness as soon as he was born.

The reason I suppose that Zacharias hastened to speak to his son, was because he knew that John was shortly about to be a sojourner in the wilderness, and that he himself should see him no more.

For thus will they be the rather profited, meditating upon the prophet's words, and saying, "Unto us a child is born, unto us a Son is given; and the government shall be upon His shoulder: and His name shall be called the Messenger of My mighty counsel." Who, as ye know, when another infant in the sixth month of his conception had preached before His coming repentance for the remission of sins, was himself also conceived to preach repentance.

In this case also a type has preceded; for thus was John beforehand the Lord's forerunner, "preparing His ways." Thus, too, does the angel, the witness of baptism, "make the paths straight" for the Holy Spirit, who is about to come upon us, by the washing away of sins, which faith, sealed in (the name of) the Father, and the Son, and the Holy Spirit, obtains.

And so "the baptism of repentance" was dealt with as if it were a candidate for the remission and sanctification shortly about to follow in Christ: for in that John used to preach "baptism for the remission of sins," the declaration was made with reference to future remission; if it be true, (as it is, ) that repentance is antecedent, remission subsequent; and this is "preparing the way." But he who "prepares" does not himself "perfect," but procures for another to perfect.

Was that, then, the reason why Jonah thought not repentance necessary to the heathen Ninevites, when he tergiversated in the duty of preaching? or did he rather, foreseeing the mercy of God poured forth even upon strangers, fear that that mercy would, as it were, destroy (the credit of) his proclamation? and accordingly, for the sake of a profane city, not yet possessed of a knowledge of God, still sinning in ignorance, did the prophet well-nigh perish? except that he suffered a typical example of the Lord's passion, which was to redeem heathens as well (as others) on their repentance. It is enough for me that even John, when "strewing the Lord's ways," was the herald of repentance no less to such as were on military service and to publicans, than to the sons of Abraham.

It seems strange that Zacharias speaks such words to a child, for it is not fitting to converse with an infant who understands nothing yet. To this one may say that this child had an extraordinary birth — for at the arrival of Mary it leaped and prophesied in the womb — so there is nothing improbable in its understanding the words of its father even after birth. "You will go before the face of the Lord," he says, leaving me soon. For Zacharias knew that before long he would be parted from John, since John was to withdraw into the wilderness. Why then "go before"? In order to "prepare His ways." And the ways are souls, to whom the Lord comes. Thus the Forerunner prepared souls so that the Lord might walk in them. How did he prepare them? Through imparting to people the knowledge of salvation.

Mark also, in how few words Elisabeth prophesies, in how many Zacharias, and yet each spoke filled with the Holy Spirit; but this discipline is preserved, that women may study rather to learn what are the Divine commands than to teach them.

And rightly is the time noted during which the prophet was in the womb, in order that the presence of Mary might not be passed over, while they are silent about the time of his childhood, because being strengthened in the womb by the presence of the Mother of the Lord, he knew not the struggles of childhood.

But the child grew and became strong in spirit, and he was in the deserts till the day of his showing to Israel. It is appropriate and just that he who is to be a future preacher of repentance follows the harshness of solitude; and so that the young man may more freely lift his listeners by instructing them from the allurements of the world, he himself also passes his early life squalid in deserts.

The future preacher of repentance, that he might the more boldly reclaim his hearers from the allurements of the world, passes the first part of his life in the deserts. Hence it is said, And the child grew.

But the child grew, etc. After the origin of the precursor has been described and the thanksgiving for his origin, here thirdly is added his upbringing, in which there is an amplification of divine praise. The upbringing is described with respect to the progress of age in the flesh and virtue in the mind and religiosity in manner of life.

With respect to the progress of age he says: But the child grew, namely, in body, according to what is said of Samuel in 1 Kings two: "The child Samuel grew and was pleasing both to God and to men." For he had found blessing, like Joseph, of whom Genesis, the penultimate chapter says: "Joseph is a growing son, a growing son and comely to behold"; but contrarily it is said of Reuben in Genesis, the penultimate chapter: "You were poured out like water; may you not grow." Whence also that passage of Genesis twenty-six applies to him: "Isaac advancing and growing, until he became exceedingly great."

With respect to the progress of virtue in the mind he says: And he was strengthened in spirit, namely, of divine power, of which Ezekiel three says: "The hand of the Lord was with me, strengthening me"; whence he could say that word of the Apostle in Philippians, the last chapter: "I can do all things in him who strengthens me." Now this is the Holy Spirit, who gives power to the other Saints; the Psalm: "By the word of the Lord the heavens were established, and by the breath of his mouth all their power."

With respect to the progress of religiosity in manner of life he adds: And he was in the deserts, namely, so that there he might lead a religious life, according to what is sung of him: The caves of the desert in your tender years, fleeing the throngs of citizens, you sought, lest you might stain your life with even a slight utterance; because, "if anyone considers himself to be religious, not bridling his tongue but deceiving his own heart, his religion is vain." And therefore he cast forth that prophetic word in the Psalm: "I went far off fleeing and remained in solitude." For whoever wishes to live perfectly ought, having left the cities, to seek the desert places: First Maccabees, chapter two: "Many went down with Mattathias, seeking judgment and justice in the desert, and they settled there." — And because religious devotion is not praiseworthy unless it is persevering, therefore he adds: Until the day of his manifestation to Israel, when, namely, he showed himself in virtuous preaching: according to what the Apostle says in First Corinthians, chapter two: "My speech and my preaching was not in the persuasive words of human wisdom, but in the demonstration of the spirit and of power." Whence he first lived hidden to himself for a long time, so that afterward through his manifestation he might live for the salvation of others, according to that saying in James, chapter three: "Who is wise and learned among you? Let him show from his good conduct his works in the meekness of wisdom." — In this all preachers are instructed, that they should first devote themselves to their own perfection and then to the edification of others, because "he whose life is despised, it remains that his preaching be condemned." A figure of this preceded in Elijah, in Third Kings, chapter nineteen, who first went away into the desert and arrived at the mountain of God, where he was instructed: and afterward it follows that he anointed kings and prophets for the governance of the people of God.

John, while still a little boy, grew and became stronger. But it is exceedingly difficult, and very rare among mortals, for one who is still a little child to grow in spirit. "But the boy grew and was strengthened in spirit." It is one thing to "grow," another to "be strengthened." Human nature is weak. It needs divine help to become stronger. We read, "The flesh is weak." What forces can strengthen it? The Spirit, of course, "for the spirit is quick to respond, but the flesh is weak." Someone who wants to become stronger should be strengthened only in spirit. Many are strengthened in the flesh, and their bodies become more powerful, but an athlete of God should become more powerful in spirit. Thus strengthened, he will crush the wisdom of the flesh. Spiritual activity will subject the body to the soul's command. We should not think that, when Scripture says, "he grew and was strengthened in spirit," what was written about John was just a narrative that does not pertain to us in any way. It is written for our imitation. We should take "growth" in the sense we have explained and be multiplied spiritually.

Or he increased in spirit, remaining not in the same measure in which he had begun, but the Spirit was ever growing in him. His will ever tending to better things, was making its own advances, and his mind ever contemplating something more divine, while his memory was exercising itself, that it might lay up more and more things in its treasury, and more firmly retain them. But he adds, And he waxed strong. For human nature is weak, as we learn, the flesh is weak. (Matt. 26:41.) It must therefore be made strong by the Spirit, for the Spirit is ready. Many wax strong in the flesh, but the wrestler of God must be strengthened by the Spirit that he may crush the wisdom of the flesh. He retires therefore to escape the noise of cities, and the thronging of the people. For it follows, And he was in the deserts. Where the air is purer, the sky more clear, and God a closer friend, that as the time had not yet arrived for his baptism and preaching, he might have leisure for praying, and might hold converse with the angels, calling upon God and fearing Him, saying, Behold, here am I.

And also it was because the marvellous preacher, John the Baptist, according to the testimony of the Book, lived in the wilderness until the day of his showing himself to the children of Israel, that he was able to receive and to teach Divine mysteries, and to receive the power of the baptism of the Spirit. And of the things which none of the early prophets had perceived, he, through the natural simplicity in which he had been brought up, became a receptacle in the wilderness; and Grace led him forth to the wilderness that he might remain in the simplicity of nature, and be able to receive the knowledge of the mysteries which were above nature.

The child "grew" in body and "became strong in spirit," for with the body the spiritual gift also grew; and the more the child grew, the more the powers of the spirit were manifested, since the instrument (the body) was capable of containing them. Why was John in the deserts? So that he might live apart from the wickedness of many and, not being ashamed before anyone falsely, rebuke with boldness — for if he had been in the world, then perhaps from cohabitation and association with people he would have lost his purity — and at the same time so that, when he would preach about Christ, he might enjoy full trust, as a desert-dweller who surpassed others in his way of life. He remained hidden in the deserts until God was pleased to reveal him to the people of Israel.

i. e. in bodily stature, and waxed strong in spirit, for together with his body at the same time his spiritual gift increased, and the workings of the Spirit were more and more manifested in him.

Or, he was in the deserts that he might be brought up beyond the reach of the malice of the multitude, and not be afraid of man. For if he had been in the world, perchance he had been corrupted by the friendship and conversation of the world. And secondly, that he who was to preach Christ might also be esteemed trust-worthy. But he was hid in the desert until it pleased God to show him forth to the people of Israel, as it follows, till the day of his showing forth to Israel.