From: 1 Peter 1:8-12
Praise and Thanksgiving to God
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Commentary:
3-12. This passage, a hymn of praise and gratitude to God, developing what is
proclaimed in v. 2, is more explicit about the action of each Person of the Bles-
sed Trinity: by making his choice of Christians, God the Father has destined us
to a marvellous heritage in heaven (vv. 3-5); to attain this we need to love and be-
lieve in Jesus Christ our Lord (vv. 6-9); the Holy Spirit, who earlier proclaimed sal-
vation by the mouth of the Old Testament prophets, is now, through those who
preach the Gospel, announcing that salvation has arrived (vv. 10-12).
3. God brought about the work of Redemption “by his great mercy”. For God,
who is rich in mercy, out of the great love with which he loved us, even when we
were dead through our trespasses, made us alive together with Christ” (Eph 2:
4-5). And just as the work of Creation is a manifestation of God’s omnipotence,
so his new Creation is an expression of his mercy (cf. “Summa Theologiae”, II-II,
q. 30, a. 4; cf. note on 2 Cor 5:17).
“Through the resurrection of Jesus Christ from the dead”: the resurrection of our
Lord marks the climax of his salvific work, for it assures men of their redemption
and their own resurrection. In its Easter liturgy the Church joyfully reminds of this:
“He is the true Lamb who took away the sins of the world. By dying he destroyed
our death; by rising he restored our life” (”Easter Preface”, I).
10-12. These verses of thanksgiving (vv. 3-12) end with a reference to the role of
the Holy Spirit in salvation: he acted in the Old Testament through the prophets
by announcing salvation, and now, through preachers of the Gospel, he reveals
that it has come about.
The passage is a clear acknowledgment of the unity and continuity of the Old
and New Testaments: in the Old the sufferings and subsequent glorification of
Christ are proclaimed, in such a way that “what the prophets predicted as future
events,” says St Thomas, “the Apostles preached as something which had come
true” (”Commentary on Eph” 2:4). “The economy of the Old Testament was deli-
berately orientated to prepare for and declare in prophecy the coming of Christ,
Redeemer of all men, and of the messianic Kingdom (cf. Lk 24:44; Jn 5:39; 1 Pet
1:10) [...]. God, the inspirer and author of the books of both Testaments, in his
wisdom has so brought it about that the New should be hidden in the Old and that
the Old should be made manifest in the New. For although Christ founded the New
Covenant in his blood (cf. Lk 22:20; 1 Cor 11:25), still the books of the Old Testa-
ment, all of them caught up into the Gospel message, attain and show forth their
full meaning in the New Testament (cf. Mt 5:17; Lk 24:27; Rom 16:25-26; 2 Cor
3:14-16) and in their turn, shed light on it and explain it” (Vatican II, “Dei Verbum”,
15-16).
These verses show the Holy Spirit’s role as cause and guide of the evangelizing
activity of the Church. In the early days of the spread of Christianity, as des-
cribed in Acts, the action of the third Person of the Blessed Trinity was palpable.
12. The Greek word translated at the end of this verse as “look” contains the
idea of bending over carefully in order to get a better look. This metaphor, then,
depicts the angels in heaven contemplating with joy the mystery of salvation. St
Francis de Sales, referring to this passage, exclaims: “Now in this complacency
we satiate our soul with delights in such a manner that we do not yet cease to
desire to be satiated [...]. The fruition of a thing which always contents never les-
sens, but is renewed and flourishes incessantly; it is ever agreeable, ever desira-
ble. The perpetual contentment of heavenly lovers produces a desire perpetually
content” (”Treatise on the Love of God”, 5, 3).
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Luke 1:5-17
The Birth of John the Baptist Foretold
[8] Now while he was serving as priest before God when his division was on duty,
[9] according to the custom of the priesthood, it fell to him by lot to enter the tem-
ple of Lord and burn incense. [10] And the whole multitude of the people were pra-
ying outside at the hour of incense. [11] And there appeared to him an angel of
the Lord standing on the right side of the altar of incense. [12] And Zechariah was
troubled when he saw him, and fear fell upon him. [13] But the angel said to him,
“Do not be afraid, Zechariah, for your prayer is heard, and your wife Elizabeth will
bear you a son, and you shall call his name John. [14] And you will have joy and
gladness, and many will rejoice at his birth; [15] for he will be great before the
Lord, and he shall drink no wine nor strong drink, and he will be filled with the Ho-
ly Spirit, even from his mother’s womb. [16] And he will turn many of the sons of
Israel to the Lord their God, [17] and he will go before him in the spirit and power
of Elijah, to turn the hearts of the fathers to the children and the disobedient to
the wisdom of the just, to make ready for the Lord a people prepared.”
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Commentary:
6. After referring to the noble ancestry of Zechariah and Elizabeth, the evangelist
now speaks of a higher type of nobility, the nobility of virtue: “Both were righteous
before God.” “For not everyone who is righteous in men’s eyes is righteous in
God’s; men have one way of seeing and God another; men see externals but
God sees into the heart. It can happen that someone seems righteous because
his virtue is false and is practiced to win people’s approval; but he is not virtuous
in God’s sight if his righteousness is not born of simplicity of soul but is only si-
mulated in order to appear good.
“Perfect praise consists in being righteous before God, because only he can be
called perfect who is approved by Him who cannot be deceived” (St. Ambrose,
“Expositio Evangelii Sec. Lucam, in loc.”).
In the last analysis what a Christian must be is righteous before God. St. Paul is
advocating this when he tells the Corinthians, “But with me it is a very small thing
that I should be judged by you or by any human court. It is the Lord who judges
me. Therefore do not pronounce judgment before the time, before the Lord comes,
who will bring to light the things now hidden in darkness and will disclose the pur-
poses of the heart. Then every man will receive his commendation from God” (1
Corinthians 4:3ff). On the notion of the just or righteous man, see the note on
Matthew 1:19.
8. There were twenty-four groups or turns of priests to which functions were allo-
cated by the drawing of lots; the eighth group was that of the family of Abijah (cf.
1 Chronicles 24:7-19), to which Zechariah belonged.
9-10. Within the sacred precincts, in a walled-off area, stood the temple proper.
Rectangular in form, there was first a large area which was called “the Holy
Place”, in which was located the altar of incense referred to in verse 9. Behind
this was the inner sanctum, called “the Holy of Holies”, where the Ark of the
Covenant with the tablets of the Law used to be kept; only the high priest had
access to this, the most sacred part of the temple. The veil or great curtain of
the temple separated these two area from one another. The sacred building was
surrounded by a courtyard, called the courtyard of the priests and outside this,
at the front of the temple, was what was called the courtyard of the Israelites,
where the people stayed during the ceremony of incensing.
10. While the priest offered incense to God, the people in the courtyard joined
with him in spirit: even in the Old Testament every external act of worship was
meant to be accompanied by an interior disposition of self-offering to God.
With much more reason should there be this union between external and inter-
nal worship in the liturgical rites of the New Covenant (cf. “Mediator Dei”, 8), in
the liturgy of the Church. Besides, this consistency befits the nature of man,
comprised as he is of body and soul.
11. Angels are pure spirits, that is, they have no body of any kind; therefore,
“they do not appear to men exactly as they are; rather, they manifest themselves
in forms which God gives them so that they can be seen by those to whom He
sends them” (St. John Damascene, “De Fide Orthodoxa,” 2, 3).
In addition to adoring and serving God, angelic spirits act as God’s messengers
and channels of His providence towards men; this explains why they appear so
often in salvation history and why Sacred Scripture refers to them in so many
passages (cf., e.g. Hebrews 1:14).
Christ’s birth was such an important event that angels were given a very promi-
nent role in connection with it. Here, as at the Annunciation to Mary, the arch-
angel St. Gabriel is charged with delivering God’s message.
“It is no accident that the angel makes his appearance in the temple, for this an-
nounces the imminent coming of the true Priest and prepares the heavenly sacri-
fice at which the angels will minister. Let it not be doubted, then, that the angels
will be present when Christ is immolated” (St. Ambrose, “Expositio Evangelii
Sec. Lucam, in loc.”).
12. “No matter how righteous a man be, he cannot look at an angel without fee-
ling afraid; that is why Zechariah was alarmed: he could not but quake at the pre-
sence of the angel; he could not take the brightness that surrounded him” (St.
John Chrysostom, “De Incomprehensibili Dei Natura”). The reason for this is not
so much the angels’ superiority to man as the fact that the grandeur of God’s ma-
jesty shines out through the angel: “And the angel said to me, ‘Write this: Bles-
sed are those who are invited to the marriage supper of the Lamb.’ And he said
to me, ‘These are true words of God.’ Then I fell down at his feet to worship him,
but he said to me, ‘You must not do that! I am a fellow servant with you and your
brethren who hold the testimony of Jesus. Worship God’” (Revelation 19:9-10).
13. Through the archangel God intervenes in an exceptional way in the married
life of Zechariah and Elizabeth; but the message he brings has much wider refe-
rence; it has significance for the whole world. Elizabeth is already quite old but
she is going to have a son who will be called John (”God is gracious”) and he
will be the forerunner of the Messiah. This showed that “the fullness of time” (cf.
Galatians 4:4) was imminent, for which all righteous people of Israel had yearned
(cf. John 8:56; Hebrews 11:13).
“Your prayer is heard,” St. Jerome comments, “that is to say, you are given more
than you asked for. You prayed for the salvation of the people, and you have been
given the Precursor” (”Expositio Evangelium Sec. Lucam, in loc.”). Our Lord also
sometimes gives us more than we ask for: “There is a story about a beggar mee-
ting Alexander the Great and asking him for alms. Alexander stopped and instruc-
ted that the man be given the government of five cities. The beggar, totally con-
fused and taken aback, explained, ‘I didn’t ask for that much.’ And Alexander re-
plied, ‘You asked like the man you are; I give like the man I am” (St. J. Escriva,
“Christ Is Passing By”, 160). Since God responds so generously and gives us
more than we ask for, we should face up to difficulties and not be cowed by them.
14-17. The archangel St. Gabriel gives Zechariah three reasons why he should
rejoice over the birth of this child; first, because God will bestow exceptional ho-
liness on him (verse 15); second, because he will lead many to salvation (verse
16); and third, because his whole life, everything he does, will prepare the way
for the expected Messiah (verse 17).
In St. John the Baptist two prophecies of Malachi are fulfilled; in them we are told
that God will send a messenger ahead of Him to prepare the way for Him (Mala-
chi 3:1; 4:5-6). John prepares the way for the first coming of the Messiah in the
same way as Elijah will prepare the way for His second coming (cf. St. Ambrose,
“Expositio Evangelii Sec. Lucam, in loc.”; St. Thomas Aquinas, “Commentary on
St. Matthew”, 17, 11, “in loc.”). This is why Christ will say, “What did you go out
to see? A prophet? Yes, I tell you, and more than a prophet. This is he of whom
it is written, ‘Behold, I send My messenger before Thy face, who shall prepare
Thy way before Thee’” (Luke 7:26-27).
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.