From: Luke 1:5-25
The Birth of John the Baptist Foretold
[5] In the days of Herod, king of Judea, there was a priest named
Zechariah, of the division of Abijah; and he had a wife of the daughters
of Aaron, and her name was Elizabeth. [6] And they were both righ-
teous before God, walking in all the commandments and ordinances
of the Lord blameless. [7] But they had no child, because Elizabeth
was barren, and both were advanced in years.
[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 temple of Lord and burn incense. [10] And the
whole multitude of the people were praying outside at the hour of in-
cense. [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 trou-
bled 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 Holy 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.”
[18] And Zechariah said to the angel, “How shall I know this? For I am
an old man, and my wife is advanced in years.” [19] And the angel
answered him, “I am Gabriel, who stand in the presence of God; and I
was sent to speak to you, and to bring you this good news. [20] And
behold, you will be silent and unable to speak until the day that these
things come to pass, because you did not believe my words, which will
be fulfilled in their time.” [21] And the people were waiting for Zechariah,
and they wondered at his delay in the temple. [22] And when he came
out, he could not speak to them, and they perceived that he had seen
a vision in the temple; and he made signs to them and remained dumb.
[23] And when his time of service was ended, he went to his home.
[24] After these days his wife Elizabeth conceived, and for five months
she hid herself, saying, [25] “Thus the Lord has done to me in the days
when He looked on me, to take away my reproach among men.”
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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
simulated 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 de-
ceived” (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 judg-
ment before the time, before the Lord comes, who will bring to light the
things now hidden in darkness and will disclose the purposes 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 allocated 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 sepa-
rated these two area from one another. The sacred building was sur-
rounded 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 incen-
sing.
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 internal worship in the liturgical rites of the New Covenant (cf. “Me-
diator 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
prominent role in connection with it. Here, as at the Annunciation to
Mary, the archangel St. Gabriel is charged with delivering God’s message.
“It is no accident that the angel makes his appearance in the temple,
for this announces the imminent coming of the true Priest and prepares
the heavenly sacrifice 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 feeling afraid; that is why Zechariah was alarmed: he could not
but quake at the presence 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 majesty shines out through
the angel: “And the angel said to me, `Write this: Blessed 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 wor-
ship him, but he said to me, `You must not do that! I am a fellow ser-
vant 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 reference; 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 immi-
nent, 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 peo-
ple, 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 meeting Alexander the
Great and asking him for alms. Alexander stopped and instructed 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 Ale-
xander replied, `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 holiness on him (verse 15); second, because he will lead
many to salvation (verse 16); and third, because his whole life, every-
thing 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 (Malachi 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).
18. Zechariah’s incredulity and his sin lie not in his doubting that this
message has come from God but in forgetting that God is almighty,
and in thinking that he and Elizabeth are past having children. Later,
referring to the conception of John the Baptist, the same angel explains
to Mary that “with God nothing will be impossible” (Luke 1:37). When
God asks us to take part in any undertaking we should rely on His
omnipotence rather than our own meagre resources.
19-20. “Gabriel” means “might of God”. God commanded the arch-
angel Gabriel to announce the events connected with the incarnation of
the Word; already in the Old Testament it was Gabriel who proclaimed
to the prophet Daniel the time of the Messiah’s coming (Daniel 8:15-26,
9:20-27). This present passage deals with the announcement of the
conception and birth of Christ’s Precursor, and it is the time same angel
who will reveal to the Blessed Virgin the mystery of the Incarnation.
24. Elizabeth hid herself because of the strangeness of pregnancy at
her age and out of a holy modesty which advised her not to make known
God’s gifts prematurely.
25. Married couples who want to have children, to whom God has not
yet given any, can learn from Zechariah and Elizabeth and have recourse
to them as intercessors. To couples in this situation Monsignor Escriva
de Balaguer recommended that “they should not give up hope too easily.
They should ask God to give them children and, if it is His will, to bless
them as He blessed the Patriarchs of the Old Testament. And then it
would be advisable for both of them to see a good doctor. If in spite of
everything God does not give them children, they should not feel frus-
trated. They should be happy, discovering in this very fact God’s will for
them. Often God does not give them children because He is `asking
more’. God asks them to put the same effort and the same kind and
gentle dedication into helping their neighbors as they would have put
into raising their own children, without the human joy that comes from
parenthood. There is, then, no reason for feeling they are failures or for
giving way to sadness” (”Conversations”, 96).
Here is the authoritative teaching of John Paul II on this subject: “It
must not be forgotten, however, that, even when procreation is not
possible, conjugal life does not for this reason lose its value. Physical
sterility in fact can be for spouses the occasion for other important
services to the life of the human person—for example, adoption, various
forms of educational work, assistance to other families and to poor or
handicapped children” (”Familiaris Consortio”, 14).
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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.
Continued prayers for those still without power in Oklahoma due to winter storms.
5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elizabeth.
6. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.
7. And they had no child, because that Elizabeth was barren, and they both were now well stricken in years.
CHRYS; St. Luke commences the history of his Gospel with Zacharias and the birth of John; relating one marvelous 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 Judea. There was another Herod, who killed John; he was tetrarch, whereas this one was king.
THEOPHYL; Now the time of Herod, i. c. of a foreign king, bears witness to our Lord's coming, for it had been foretold, The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come. 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 Caesar to this same Herod, a foreigner, in whose thirty-first year, according to the prophecy we have mentioned, Shiloh came.
AMBROSE; 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.
THEOPHYL; For John was allotted a Priestly tribe, that he might with the more authority herald forth a change of priesthood.
AMBROSE; 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.
THEOPHYL; 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. 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.
THEOPHYL; 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."
THEOPHYL; 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.
AMBROSE; 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 presence 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; 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 Elizabeth was barren.
CHRYS; 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 our 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
THEOPHYL; And that you might learn that the law of God seeks 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.
8. And it came to pass, that while he executed the Priest's office before God in the order of his course,
9. According to the custom of the Priest's office, his lot was to burn incense when he went into the temple of the Lord.
10. And the whole multitude of the people were praying without at the time of incense.
THEOPHYL; 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.
AMBROSE; 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.
THEOPHYL; 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 to us, and intercede for the sins of those who still wait praying before the doors.
AMBROSE; This then is that High Priest who is still sought by lot, for as yet the true High Priest is unknown; for he who is chosen by lot is not obtained by man's judgment. That High Priest therefore was sought for, and another typified, the true High Priest for ever, who not by the blood of victims, but by His own blood, was to reconcile God the Father to mankind. Then indeed there were changes in the Priesthood, now it is unchangeable.
11. And there appeared to him an angel of the Lord standing on the right side of the altar of incense.
12. And when Zacharias saw him, he was troubled, and fear fell upon him.
13. But the angel said to him, Fear not, Zacharias: for your prayer is heard; and your wife Elisabeth shall bear you a son, and you shall call his name John.
14. And you shall have joy and gladness; and many shall rejoice at his birth.
CHRYS; 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 to him an angel.
AMBROSE; 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.
ORIGEN; 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 to all men, nor will the angels, but to him only who has a clean heart. The place will neither hinder nor serve any one.
CHRYS; 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 marvelous manifestation.
DAMASCENE; Angels, however, are revealed not as they really are, but transformed (as men are able to behold them) into whatever the Lord commands.
THEOPHYL; It is said the altar of incense, because the other altar was set apart for burnt offerings.
AMBROSE; 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.
CHRYS; 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.
ORIGEN; 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 to him, Fear not.
ATHAN; 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,
ORIGEN; The angel not only soothes his fears, but gladdens him with good tidings, adding, For your prayer is heard, and your wife Elizabeth shall bear a son.
AUG; 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, so much had he despaired of ever having children, that he would not believe, even when an angel promised it to him The words, Your 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.
CHRYS; 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!
THEOPHYL; As if when Zacharias asks, How shall I know this? the angel answers, Because Elisabeth shall bring forth a son, you shall believe that the sins of your people are forgiven.
AMBROSE; 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 you shall call his name John.
THEOPHYL; It is meant as a token of particular merit, when a man has a name given him or changed by God.
CHRYS; 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.
THEOPHYL; 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 to you, and a cause of rejoicing.
ORIGEN; 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 labor and punishment, they are struck with terror and dismay.
AMBROSE; 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 to us children, to be the transmitters of our race, to be the heirs of succession.
15. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb.
16. And many of the children of Israel shall he turn to the Lord their God.
17. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
AMBROSE; Next to his becoming the rejoicing of many, the greatness 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.
THEOPHYL; 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.
AMBROSE; 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.
THEOPHYL; 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. 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.
AMBROSE; On whomsoever the Holy Spirit is poured, in him there is fullness 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.
GREEK EXPOSITOR; 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.
ORIGEN; John indeed turned many, but it is the Lord's work to turn all to God their Father.
THEOPHYL; 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 Manichaeans no longer believe that there is one God of the people of Israel, another of the Christians.
AMBROSE; 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 evangelical Scriptures. For the voice of one crying in the wilderness, Prepare you 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.
ORIGEN; 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.
AMBROSE; 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 favor 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.
THEOPHYL; 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; 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.
GREEK EX. 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.
THEOPHYL; 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.
THEOPHYL. Or, John made ready a people not disbelieving but prepared, that is, previously fitted to receive Christ.
ORIGEN; 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.
18. And Zacharias said to the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.
19. And the angel answering said to him, I am Gabriel, that stand in the presence of God; and am sent to speak to you, and to show you these glad tidings.
20. And, behold, you shall be dumb, and not able to speak, until the day that these things shall be performed, because you believe not my words, which shall be fulfilled in their season.
21. And the people waited for Zacharias, and marveled that he tarried so long in the temple.
22. And when he came out, he could not speak to them: and they perceived that he had seen a vision in the temple: for he beckoned to them, and remained speechless.
CHRYS; Considering his own age, and moreover the barrenness of his wife, Zacharias doubted; as it is said, And Zacharias said to 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 to him, I am Gabriel, who stand before God.
THEOPHYL; 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 you.
CHRYS. That when you hear that I am sent from God, you should deem none of the things which are said to you 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.
THEOPHYL; Here we must remark, that the angel testifies, that he both stands before God, and is sent to bring good tidings to Zacharias. GREG. For when angels come to us, they so outwardly fulfill 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.
THEOPHYL; 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, you shall be dumb.
CHRYS. 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.
THEOPHYL. Because the word in the Greek may also signify deaf, he well says, Because you believe not, you shall be deaf, and shall 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.
CHRYS. 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 you shall perceive that you are lightly punished, I will remove the punishment from you." And he points out the cause of the punishment, adding, Because you believe 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?
GREEK EX. 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, an marveled 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.
THEOPHYL. But Zacharias beckoned to the people, who perhaps inquired 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.
AMBROSE; But a nod is a certain action of the body, without speech endeavoring to declare the will, yet not expressing it.
23. And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.
24. And after those days his wife Elisabeth conceived, and hid herself five months, saying,
25. Thus has the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.
THEOPHYL; 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.
AMBROSE; 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.
ORIGEN; And therefore he says, Five months, that is, until Mary should conceive, and her babe leaping with joy should prophesy.
AMBROSE; 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 has the Lord, dealt with me.
CHRYS. 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.
AMBROSE; For it is a shame among women not to receive that reward of marriage, which is the only cause of their being married.
CHRYS. Her joy therefore is twofold. of old. 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.
THEOPHYL; 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. 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 all angel, for the Law was ordained by angels.
AMBROSE; 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.
THEOPHYL; 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.
Catena Aurea Luke 1
3rd O Antiphon:
Today is 
