7. So what is it to see God? Don't ask me, ask the Gospel, ask the Lord Himself, rather, listen to His teaching: Philip, whoever sees me, sees the Father who sent me. How can you say: Show us the Father? Do you not believe that I am in the Father, and the Father is in me (John 14:9-10)? Certainly, a body is not seen in a body, nor is a spirit seen in a spirit: but only the Father is seen in the Son, or the Son is seen in the Father. For they are not seen to be dissimilar in dissimilar things: but where there is unity of operation and virtue, both the Son is seen in the Father, and the Father is seen in the Son. 'The works that I do,' he says, 'and he does' (John 5:19). In the works of the Father, Jesus is seen; in the works of the Son, the Father is perceived. He saw Jesus who witnessed that miracle (John 2:9), that is, he saw water turned into wine; which no one could do except the Lord of the world who can change the elements. I see Jesus, when I read that he anointed the eyes of the blind man with mud and restored his sight. I recognize him as the one who formed man out of clay and breathed into him the breath of life and the light of vision (Gen. II, 7). I see Jesus, when he forgives sins; for no one can forgive sins except God alone (Mark II, 6 and 7). I see Jesus, when he raises Lazarus; and those who see haven't seen (John XI, 44). I see Jesus, I also see the Father, when I raise my eyes to heaven, turn to the seas, and gaze upon the earth; for his invisible qualities, both his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made (Rom. I, 20).
8. As they have handed down to us, who from the beginning saw and were ministers of the Word. Twin virtues are in the perfect man, that both intent and action may be present. Therefore, the holy Evangelist attributes both virtues to the apostles; for he says that they not only saw, but also ministered to the Word. The intent of vision is the ministry of action; but the end of intent is action: the beginning of action is intent. And, using the example of the apostles themselves, the intent is what Peter and Andrew, having heard the voice of the Lord saying, 'I will make you fishers of men' (Matthew 4:19), immediately leaving their net without any delay, followed the Word. But action does not immediately follow intention; nor is there even action yet, but only intention when Peter says: Lord, why can I not follow you now? I will lay down my life for you. (John 13:37) For it was the intention of the passion, but the action had not yet occurred; although there was already action in fasting, in watchings, in contempt of bodily pleasures; for this is the action of a Christian. For in all things, both intention and action do not occur simultaneously; but when it is the action of one thing, it is still the intention of another. For Peter himself had endured many apostolic virtues; but later, when the Lord said to him, 'Follow me' (John 21:22), he took up his cross and followed the Word, and underwent the action of suffering. However, in Peter, Andrew, John, and the other apostles, there was both equality of intention and action.
9. However, sometimes there is more in intention than in action, or more in action than in intention; as we see in the Gospel between the holy Mary and Martha there was a difference. For she heard one thing: she hurried about the ministry, which she stood and said: Lord, it does not bother you that my sister has left me alone to serve? Therefore, tell her to help me. And the Lord said to her: Martha, Martha. Mary has chosen the better part, which will not be taken from her (Luke 10:40-42). Therefore, in one aspect there was the study of intention, in the other the ministry of action: yet both aspects were supplied with the study of each virtue. For if Martha had not heard the Word, she would not have undertaken the ministry, which is an indication of intention; and Mary, on the other hand, brought back from them both the excellence of virtue in such a way that she anointed the feet of Jesus, wiped them with her hair, and filled the whole house with the fragrance of her faith (John 12:3). There is also sometimes the greatest intention, but a futile action; as if someone intends to practice medicine, and after learning all the principles of healing, does not carry out their duties: and so it happens that because the action is futile, the intention is also futile. There is also sometimes a more fruitful action, but a less intent; as if someone receives the sacraments of baptism for salvation, and does not want to focus their mind on learning the precepts of various virtues, it often happens that they lose the fruit of their action due to carelessness of intention. Therefore, the fullness of both virtues must be sought, which the apostles were able to attain, about whom it is said: those who saw from the beginning and were ministers of the Word; so that through what they saw, the intention of divine knowledge may be understood: through what they were ministers, their action may be declared.
(Vers. 3)
(Verse 3) 'It seemed good to me also,' he said.
It is possible that what one declares to be true is not just his own opinion. For it is not only by the will of man that something is seen, but as it pleased Him who speaks in me, Christ. He works so that what is good may also seem good to us; for whoever He has mercy on, He also calls (II Cor. XIII, 3). And therefore, someone who follows Christ can, when asked why he wanted to become a Christian, respond: It seemed right to me. When he says this, he does not deny that it is seen by God; for the will of humans is prepared by God. For as God is honored by the holy, it is by the grace of God. Finally, many wanted to write the Gospel: but only four, who deserved divine grace, were received.
It seemed, he said, that having followed from the beginning, I diligently arranged everything in order.
11. No one doubts that this Gospel book is more extensive than the others. Not because it includes things that are false, but because it claims those things that are true. Indeed, it has obtained testimony from the holy apostle Paul for its diligence. For he praises Luke as follows: 'Whose praise is in the Gospel throughout all the churches' (2 Corinthians 8:18). And truly praiseworthy is he who has earned praise from such a great teacher of the Gentiles. Therefore, he says that he has achieved not a few things, but all things, and having achieved all things, he deemed it necessary to write not all things, but things from among all things. For he did not write everything, but he accomplished everything; because, he says, those things which Jesus did, if they were written down, the world itself, I think, would not be able to contain the books. For he purposely omitted even those things which were written by others, so that the diverse grace in the Gospel might shine forth, and certain individual books might excel in their own particular mysteries and deeds of miracles. For the soldiers of Christ divided the garments of the Lord among themselves, which will be explained more fully in its proper place. (Later in book 10, chapters 23 and 34).
Now, it is written that the Gospel is addressed to Theophilus, that is, to him whom God loves. If you love God, it is written to you; if it is written to you, accept the gift of the Evangelist: diligently keep the pledge of a friend in the innermost part of your soul. Guard the valuable deposit through the Holy Spirit, who has been given to us (2 Timothy 1:14): examine it frequently, discuss it often. Faith is owed to the pledge first: diligence follows faith; lest moths or rust destroy the entrusted pledges. For whatever has been entrusted to you can be consumed: the Gospel cannot be consumed. The Gospel is a good pledge: but beware that neither moth nor rust consumes it in your mind. Moth consumes it if you believe what you read well, poorly.
13. The tinea is heretical, the tinea is Photinus, the tinea is yours Arrius. He tears the garment, who separates from God the Word. Photinus tears the garment, when he reads: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). For the garment is whole if you read: And the Word was God (ibid.). He tears the garment who separates from God Christ. He tears the garment who reads: And this is eternal life; that they may know you, the only true God (John 17:3); unless he also knows Christ. For it is not only eternal life to truly know the Father as the true God, but also to know Christ as the true God, true from true, God from God, is eternal life. It is a sin to know Christ without faith in His divinity or the sacrament of His body. It is a sin of Arius, a sin of Sabellius. The spirit of the wavering suffers from these sins, the spirit that does not believe that the Father and the Son are one in divinity. He divides what is written: 'I and the Father are one' (John 10:30), dividing them into separate substances. It suffers this moth-like spirit, who does not believe that Jesus Christ has come in the flesh: and he himself is the moth; he is indeed the antichrist. But those who are of God, hold the faith; and therefore they cannot suffer the moth, which divides the garment. For everything that is divided among itself, like the kingdom of Satan, cannot be everlasting.
14. There is also rust of the mind, when the keenness of religious intention is covered with the filth of worldly desires, or when the purity of faith is discolored by the cloud of treachery. Rust of the mind is a familiarity with worldly things; rust of the mind is carelessness; rust of the mind is ambition for positions, if in them the highest hope of present life is placed. And therefore, being turned toward divine things, let us sharpen our intellect, exercise our emotions; so that we may always be able to have that sword, which the Lord commands to be bought with a sold garment, (Luke 22:36), prepared and shining as if hidden in the sheath of the mind. For spiritual and strong weapons must always be present for the soldiers of Christ in order to destroy fortifications; lest, when the heavenly leader of the army comes, being offended by the state of our weapons, he separates us from the fellowship of his legions.
(Vers. 5, 6)
(Vers. 5, 6) There was, he said, in the days of Herod, king of Judea, a certain priest named Zacharias, of the course of Abijah: and his wife was of the daughters of Aaron, and her name Elizabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.
15. The divine Scripture teaches us that not only the virtues of those who are worthy of praise, but also parents should be praised; so that, like an inherited legacy of unblemished purity, they surpass those whom we desire to praise. For what other purpose does the holy Evangelist have in this place, if not to ennoble the parents of St. John the Baptist through miracles, character, calling, and suffering? Similarly, the mother of the holy Samuel, Anna, is praised; thus Isaac received nobility of piety from his parents, which he bequeathed to his descendants. So Zacharias, not only a priest, but also from the division of Abijah, that is, noble among the higher families.
And his wife, he said, is of the daughters of Aaron. Therefore, not only does the nobility of St. John the Baptist extend from his parents, but also from his ancestors; he is not exalted by secular power, but venerable by the succession of religion. For such ancestors were necessary to herald the coming of Christ; so that the faith of the Lord's advent would not appear to be suddenly conceived, but received from his ancestors and infused by the right of nature itself.
17. 'Both,' he said, 'were just, walking in all the commandments and ordinances of the Lord blameless. What do those who, seeking solace for their sins, think that a man cannot exist without frequent sins, and use the verse; for it is written in Job: No one is clean of filth, even if his life is only one day on earth, his months are countless from him (Job. XIV, 4 and 5)? To which it must be answered, first let them define what it means for a man to be without sin: whether he has never sinned at all, or whether he has ceased to sin?' For if they think that to be without sin is to cease from sinning, I agree; For all have sinned and need the glory of God (Romans III, 23). But if anyone corrects his old error and transforms himself into that quality of life where he refrains from sinning, they deny that he abstains from transgressions, I cannot agree with their opinion; for we read: For so the Lord loved the Church...that He might present it to Himself glorious, not having spot or wrinkle, or any such thing, but that it may be holy and immaculate (Ephesians V, 25 and 27). For when the Church is gathered from the Gentiles, that is, from sinners, how can it be immaculate from the defiled; unless first, through the grace of God, it is cleansed from sin: then, through the quality of not sinning, it abstains from sins? Thus, it is not immaculate from the beginning; for this is impossible for human nature: but through the grace of God and its own quality, because it no longer sins, it becomes as if it were immaculate.
18. And he did not say in vain that the just walk before God, observing the commandments and justifications of the Lord: in whom he comprehends the omnipotent Father and the Son. The Son is the one who gave the law, prescribed the commandments, as the holy evangelist Luke also declares (Luke 6:47). And rightly so, before God are the just; for not everyone who is just before men is just before God. People see differently than God: people see the face, God sees the heart. And therefore it is possible that someone, by affecting popular praise with pretended goodness, may seem just to me: but he is not just before God, if justice is not formed from the simplicity of the mind, but is simulated by flattery; for hidden in it, a person will not be able to perceive. Therefore, perfect praise is to be just before God. Hence the Apostle says: Whose praise, he says, is not from men, but from God (Romans 2:29). Truly blessed is the one who is just in the sight of God. Blessed is the one of whom the Lord deigns to say: Behold a true Israelite, in whom there is no deceit (John 1:47); for a true Israelite is one who sees God, and knows that he is seen by God, and he reveals the secrets of his heart. Only the one who is approved by him is truly perfect, for he cannot be deceived. For the judgments of the Lord are true (Psalm 19:9), but the judgments of men are often mistaken; so that the unjust often attribute the grace of justice to themselves and persecute the just out of hatred or defame them with lies. However, the Lord knows the ways of the blameless (Psalm 37:18); He does not commend the sinner, nor does He condemn the praiseworthy sinner, but He judges each person according to the measure of their merits. For He is the judge of both the mind and the action. Indeed, the divine judgments measure the merit of the righteous based on the habit of the mind, not on the outcome of their deeds. For often a good intention is deformed by a reprehensible outcome, or an evil thought is concealed by the beauty of an action. But also what good you may do, if you think evil, cannot be justified by divine judgment. For it is written: You shall pursue what is just justly (Deut. XVI, 20). For unless it were possible to do what is just unjustly, it would never have been said: You shall pursue what is just justly. And certainly the Savior himself taught us that it is possible to do what is just unjustly, saying: When you give alms, do not sound a trumpet before you. And, When you pray, do not be like the hypocrites (Matth. VI, 2 et 5). It is good to be merciful, it is good to pray. But it can be done unjustly if someone gives to a poor person for the sake of boasting, so as to appear to others.
19. Therefore the holy Evangelist not only says that the righteous are justified before God and walking in all the commandments and justifications of the Lord, but also says that they walk without complaint. This wonderfully agrees with the prophetic saying, which the holy Solomon used in Proverbs, saying: Always provide good things before God and before men (Prov. III, 4). Therefore, there is no complaint where both the goodness of the mind and the action agree. And often righteousness, being tougher, provokes complaints from people.
20. But pay close attention to how fitting the distinction and order of words is. In walking, he says, in all the commandments and justifications of the Lord. For the commandment comes first, and the justification is second. So when we obey the heavenly commandments, we walk in the commandments of the Lord; when we judge, and judge appropriately, we seem to hold on to the justifications of the Lord.
Therefore, a complete praise is one that encompasses lineage, character, duty, action, and judgment. Lineage in ancestors, character in fairness, duty in priesthood, action in command, judgment in justification.
(Vers. 8, 9, 10.)
(Verses 8, 9, 10.) Now it happened that while Zacharias was performing his priestly duties in the order of his division before the Lord God, according to the custom of the priesthood, it was his turn to enter the temple of the Lord and offer incense. And the whole congregation of the people was praying outside at the hour of incense.
Here the holy Zacharias seems to be designated as the high priest; because, as it is read concerning the former tabernacle into which the priests always entered, accomplishing the ministries, not only for one year did they enter into the temple: but in the second (one) the singular high priest (entered) once in the year, not without blood, which he offered for himself and the people's sins (Heb. X, 6 and 7). This is that high priest who is still sought by lot; because he is still truly unknown: for he who is chosen by lot is not comprehended by human judgment. So, that [priest] was sought, and another [priest] was represented. That [priest] was sought as the true priest forever, of whom it is said: 'You are a priest forever' (Psalm 110:4); who would reconcile the Father God to the human race, not with the blood of sacrifices, but with his own blood. But back then, blood was poured out in appearance, and in appearance the priest was ordained. Now, because the truth has come, let us leave behind appearances and follow the truth. And back then, there were changes, but now there is perpetuity. So he was, and certainly he was whose offices were also being carried out.
23. Therefore, by lot it was designated that the priest should enter into the temple. So, if no witness could be brought in the type, what else was being signified except that he would become a priest, whose sacrifice was not common with the others: who finally would not sacrifice for us in material temples, but would cleanse our sins in the temple of his body. Therefore, the priest was sought by lot. Perhaps for this reason, even the soldiers cast lots for the clothing of the Lord (John 19:24), so that since the Lord was preparing to offer a sacrifice for us in his own temple, they would also fulfill the command of the Law regarding the casting of lots around him. For this reason he says: I have not come to abolish the Law, but to fulfill it (Matthew 5:17). Certainly, he was the one who was expected in the Old Testament, and appeared as the chosen one by God's command. Finally, the lot fell on the apostle Matthew (Acts 1:26), so that the selection of the apostles would not seem to differ from the command of the old law.
(Vers. 11.)