Luke 1 · The Lantern

Dedication to Theophilus

Inasmuch as many undertook to draw up a narration concerning the things accomplished among us,

Indeed they would have found it impossible either to convert Jews or to bring in Gentiles, unless they "set forth in order" that which they would have them believe.

Luke, a physician of Antioch, was not unacquainted with Greek culture, as is shown by his writings. He was a companion of the Apostle Paul and followed him in all his journeys to foreign lands. Luke wrote the Gospel to which Paul himself refers when he says, "And we have sent with him the brother, whose praise is in the Gospel throughout all the churches" (II Cor. 8:18).

(Photius, comment. in Luc.) The whole Preface of this Evangelist contains two things; first, the condition of those who wrote Gospels before him, (Matthew and Mark for example;) secondly, the reason why he also himself proposed to write one.

even as they delivered them to us who from the beginning were eyewitnesses and servants of the word,

But that Paul taught with simplicity what he knew, not only to those who were [employed] with him, but to those that heard him, he does himself make manifest.

(Comm. in Act. Apost. Hom. i.) The Evangelist was so far from being content with his single testimony, that he refers the whole to the Apostles, seeking from them a confirmation of his words; and therefore he adds, as they handed them down to us, who were themselves from the beginning eyewitnesses.

Second, with respect to the promotive, which indeed was the testimony of the Apostles: and he indicates this when he says: Even as they delivered them to us who from the beginning were themselves eyewitnesses, namely the Apostles: whence First John one: "That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled," etc.; and…

it seemed good to me also, having been acquainted from the first carefully with all things, to write to you with method, most excellent Theophilus,

St. Luke hereby explains to us the source of his writing; seeing that what things he wrote, he gained not from report, but had himself traced them up from the beginning. Hence it follows, It seemed good to me also, having carefully investigated every thing from the very first, to write to thee in order, most excellent Theophilus.

(sup.) Theophilus means, "loving God," or "being loved by God." Whoever then loves God, or desires to be loved by Him, let him think this Gospel to have been written to him, and preserve it as a gift presented to him, a pledge entrusted to his care.

Third, as to the directive element, which was an ordered, sufficient and diligent process: and this he indicates when he adds: It seemed good to me also, namely, the Holy Spirit instigating; as Jerome says, "instigated by the Holy Spirit, he wrote this Gospel." Having followed closely, that is, having followed perfectly, because from the beginning to the end: whence he also add…

so that you may know the certainty of the things in which you were instructed.

Gabriel Foretells John’s Birth

There was in the days of Herod, king of Judea, a certain priest named Zechariah, of the division of Abijah; and his wife was of the daughters of Aaron, and her name was Elizabeth.

"The first living creature was like to a lion, and the second was like to a calf, and the third had a face like to a man, and the fourth was like to a flying eagle; and they had six wings, and round about and within they were full of eyes; and they had no rest, saying, Holy, holy, holy, Lord Omnipotent.

I do not know what is the most important thing that we should preach—that he [John the Baptist] was wonderfully born or more wonderfully slain—for he was born as a prophecy and murdered for truth. By his birth he announced the coming of the Savior, and by his death he condemned the incest of Herod.

First, therefore, he shows the office of dignity, when he says: There was in the days of Herod, king of Judea, a certain priest named Zechariah.

Now they were both righteous in front of God, walking blameless in all the commandments and ordinances of the Lord.

Having beheld your bishop, I know that he was not selected to undertake the ministry which pertains to the common [weal], either by himself or by men, or out of vainglory, but by the love of Jesus Christ, and of God the Father, who raised Him from the dead; at whose meekness I am struck with admiration, and who by His silence is able to accomplish more than they who talk a grea…

Here their whole character is comprehended in their justice, but it is well said before God, for a man by affecting a popular good-will might seem just to me, but not be just before God, if that justice instead of springing from simpleness of heart, was a mere pretence carried on by flattery.

Conjugal chastity accords with the law of grace by reason of the angelic announcement, according to that passage of Luke 1: Fear not, Zechariah, for your prayer has been heard, and Elizabeth your wife shall bear you a son: now Zechariah had merited this through devout prayer and through a holy life chastely maintained in the law of marriage; whence it is said in Luke 1 that bot…

And there was no child to them, inasmuch as Elizabeth was barren, and both were advanced in their years.

First of all, consider what this means, that very many of the holy women in the scriptures are said to have been barren, as Sarah herself, and behold now Rebekah as well. But Rachel too, beloved of Israel, was barren. Hannah also, the mother of Samuel, is written to have been barren. But in the Gospels too Elizabeth is recorded to have been barren.

Allegorically, through Zacharias, the priesthood of the Jews is signified; through Elizabeth, the very law can be indicated, which, exercised by the teachings of the priests as if supported by a manly strength, ought to beget spiritual sons to God, but because of the insult of sterility, it was hardly able.

Fourth, he adds the reproach of barrenness in that he says: And they had no son; and in this there was a great deficiency; whence in Genesis 15 Abraham said: "Lord God, what will you give me?

Now it came to pass, in his priestly serving in the order of his division before God,

according to the custom of the priesthood the lot picked him as the one to burn incense, entering into the temple of the Lord;

Zacharias seems here to be designated High Priest, because into the second tabernacle went the High Priest alone once every year, not without blood, which he offered for himself and the sins of the people. (Heb. 9:7.)

Therefore, Zacharias enters the temple because it is the duty of priests to enter the sanctuary of God and to understand the deep mysteries of the heavens. The multitude prays outside, because they cannot penetrate the secrets and mysteries, they must humbly attend to the teachings of the more learned.

He also indicates it as due according to the requirement of custom, when he says: According to the custom of the priesthood, his lot was to offer incense. For this custom, that the priest should enter not by usurpation but by lot or election, is right; because it is said in Hebrews five: "Neither does anyone take the honor to himself," etc.

and all the multitude of the people were praying outside at the hour of the incense.

By lot he was chosen to burn incense when he entered the temple of the Lord; and the whole multitude of people was praying outside at the hour of incense. He was not chosen by a new lot, for it was the incense to be burned, but he had been chosen by an ancient lot when first in the order of his priesthood he succeeded in the division of Abijah.

When did his turn come to burn incense? Without doubt, on the day of atonement, when the high priest alone entered the Holy of Holies, so that we might learn that just as this high priest, having entered the Holy of Holies, received fruit, so too the Lord Jesus, the one and truly great High Priest, having entered the Holy of Holies, that is, with His flesh into heaven, received…

Thirdly, he indicates it was done in the due manner on account of the attendance of the multitude, when he says: And the whole multitude of the people was outside, praying at the hour of incense.

Then there appeared to him an angel of the Lord, already standing at the right of the altar of the incense;

But what kind of deed is it, to permit to your own choice what you grant not to the command of God? Shall human volition have more licence than Divine power? I am mindful that I am free from the world, not from God. Thus it is my part to perform, without external suggestion thereto, an act of respect to my Lord, it is His to enjoin.

[Daniel 8:16-17] "And I heard the voice of a man in the midst of the Ulai, and he cried out and said: 'Gabriel, make this vision intelligible (Vulgate: make this man to understand the vision).' And he came and stood near to where I was standing." The Jews claim that this man who directed Gabriel to explain the vision to Daniel was Michael.

And there appeared to him an Angel, etc. Here is touched upon secondly the apparition of the heavenly messenger, and this as venerable, as admirable, and as terrible.

and Zechariah was troubled, having seen him, and fear fell upon him.

A new face suddenly presenting itself to the human eye, troubles and startles the mind. The angel knowing this to be the nature of man, first dispels the alarm, as it follows, But the angel said unto him, Fear not. The angel not only soothes his fears, but gladdens him with good tidings, adding, For thy prayer is heard, and thy wife Elisabeth shall bear a son.

And Zacharias was troubled when he saw, and fear fell upon him. But the angel said to him, etc. The angel comforts the trembling Zacharias, because just as it is of human frailty to be troubled by the vision of a spiritual creature, so it is of angelic kindness to soothe mortals, frightened by its presence, by immediately offering reassurance.

It is shown to be admirable in appearance: and therefore he says: And Zacharias was troubled upon seeing him, namely from wonder: Esther 15: "I saw you, lord, as an Angel of God, and my heart was troubled from fear of your glory.

Then the angel said to him, “Do not fear, Zechariah, because your prayer has been heard; and your wife Elizabeth will bear a son to you, and you will call his name John.

Zechariah, when he had seen the angel, was terrified. For indeed a strange countenance, presenting itself to human sight, disturbs the mind and dismays the spirit.

He saw a vision of an angel which also said unto him: Fear not, Zacharias, because thy supplication is heard, and thy wife Elizabeth shall bear thee a son; as if he had said, "Thou hast entered here to ask for the people remission of their sins, lo!

And he will be joy and gladness to you, and many will rejoice at his birth.

For when a just man is born into the world, the authors of his birth rejoice; but when one is born who is to be as it were an exile to labour and punishment, they are struck with terror and dismay.

And there will be joy to you and exultation, and many will rejoice at his birth. The father rightfully rejoices because either born in old age or has received a son of such grace. Others also rejoice, to whom he will preach the hitherto unheard entrance of the kingdom of heaven.

It is described lastly as consoling in the words: And you shall have joy and exultation: Proverbs 23: "The father of the just exults with joy," that is, Zacharias, the father of John; and "he who has begotten a wise son shall rejoice in him," because Proverbs 10: "A wise son makes the father glad." — Nor shall that joy be singular, but common.

For he will be great before the Lord, and he shall certainly not drink wine and strong drink; and he will be filled with the Holy Spirit even from his mother’s womb.

And then, speaking of John, he thus says: "For he shall be great in the sight of the Lord, and many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to make ready a people prepared for the Lord." For whom, then, did he prepare the people, and in the sight of what Lord was he made great?

Here, not the size of the body, but the greatness of the soul is declared. The magnitude of the soul is in the presence of the Lord, the magnitude of virtue: there is also the smallness of the soul, and the youthfulness of virtue. Therefore, John will be great not in the virtue of the body, but in the greatness of the soul.

For he shall be great before the Lord. Above, the angelic announcement was described with respect to the attendant circumstances on its own part; here it is described with respect to the circumstances on the part of what is promised. For the son to be born is commended in three respects, namely in life, grace and doctrine.

And many of the sons of Israel he will turn to the Lord their God.

And he himself will go forth 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 righteous, to make ready for the Lord a people prepared.”

And that we may not have to ask, Of what God was the Word made flesh? he does himself previously teach us, saying, "There was a man sent from God, whose name was John. The same came as a witness, that he might bear witness of that Light.

Well, these things are connected; for the spirit is never without virtue, nor is virtue without the spirit. And therefore, perhaps in the spirit and virtue of Elijah; for the holy Elijah had great power and grace: the power to turn the hearts of the people to faith from wickedness, the power of abstinence and patience, and the spirit of prophecy.

On account of the excellence of authority, he adds: And he shall go before him in the spirit and power of Elijah. The spirit and power of Elijah is described in Sirach forty-eight: "Elijah arose like fire, and his word burned like a torch"; and of John it is said in John five: "He was a burning and shining lamp"; and therefore, on account of the great conformity, he is called E…

And Zechariah said to the angel, “By what will I know this? For I myself am an old man, and my wife is advanced in her years.”

And the angel answering said to him, “I myself am Gabriel, the one standing before God; and I was sent to speak to you and to bring you these glad tidings.

And behold, you will be silent and not able to speak until the day these things may happen, in return for that you did not believe my words, which will be fulfilled in their season.”

For Zacharias, when punished with a temporary privation of voice, holds colloquy with his mind, and, passing by his bootless tongue, with the help of his hands dictates from his heart, and without his mouth pronounces the name of his son. Thus, in his pen there speaks a hand clearer than every sound, in his waxen tablet there is heard a letter more vocal that every mouth.

(sup.) That the bonds might be transferred from the powers of generation to the vocal organs. From no regard to the priesthood was he spared, but for this reason was the more smitten, because in a matter of faith he ought to have set an example to others.

And behold, you shall be silent, etc. Here is touched upon the sign of authority, and he gives a sign of penalty on account of the vice of unbelief.

And the people were expecting Zechariah, and they were wondering at his delaying in the temple.

And the people were waiting for Zechariah and were wondering at his delay in the temple. But when he came out, he was unable to speak to them. And they realized that he had seen a vision in the temple, and he was making signs to them and remained mute. And it happened that when the days of his service were completed, he went home.

And the people were, etc. Here is touched upon fourthly the evidence of the sign on account of the presence of the multitude and the absence of speech. He touches upon the presence of the multitude waiting and wondering, saying: And the people were waiting for Zechariah, and they wondered that he tarried in the temple.

(Antipater Bostrensis.) Now while these things were going on within, the delay excited surprise among the multitudes who were waiting without, as it follows: And the people waited for Zacharias, and marvelled that he tarried.

Then having come out he was not able to speak to them; and they recognized that he has seen a vision in the temple. And he himself was making signs to them, and was remaining mute.

Zechariah the priest, while he offers incense in the temple, is condemned to silence and holds his peace; indeed, he speaks only by nods, and remains mute right up to the birth of his son John. To what does this history point? The silence of Zechariah is the silence of the prophets among the people of Israel.

But Zacharias beckoned to the people, who perhaps enquired the cause of his silence, which, as he was not able to speak, he signified to them by nodding. Hence it follows, And he beckoned to them, and remained speechless.

As for the absence of speech, he adds: And coming out, he could not speak to them. For this is wont to happen to those who are elevated to the summit of contemplation; Exodus 4: "Since you have spoken to your servant, I am of more impeded and slower tongue"; and Daniel 10: "My Lord, in your vision my joints were dissolved, and nothing of strength remained in me: and how shall t…

And it came to pass, when the days of his service were fulfilled, he departed to his home.

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.

Note also that Zacharias did not go to his house until the days of his service were completed, but remained in the temple. For the hill country was indeed far from Jerusalem. And a priest, even if he had a house in Jerusalem itself, was not permitted to leave the temple court during the time of his rotation. But we, alas, how we neglect the divine services!

Therefore first mutual cohabitation is indicated, when he says: And it came to pass, when the days of his office were fulfilled, he went to his house, namely to cohabit and to render the debt to his wife; whence Chrysostom says that on the same night he begot a son.

Then after these days Elizabeth his wife conceived, and was hiding herself five months, saying,

"When Elizabeth conceived, she hid herself for five months, saying: for thus has the Lord done for me in the days in which he looked upon me to take away my reproach among men". I ask for what reason, after she understood that she was pregnant, she withdrew from the public eye?

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.

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 d…

“Thus the Lord has done to me in the days in which he looked upon me, to take away my disgrace among men.”

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.

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.

Fourthly, a joyful exultation is touched upon in recognition of the benefit, at: Saying, Because the Lord has done thus for me.

Gabriel Foretells Jesus’ Birth

Now in the sixth month the angel Gabriel was sent by God to a city of Galilee whose name was Nazareth,

Let us now see whether the apostle withal observes the norm of this name in accordance with Genesis, attributing it to the sex; calling the virgin Mary a woman, just as Genesis (does) Eve. For, writing to the Galatians, "God," he says, "sent His own Son, made of a woman," who, of course, is admitted to have been a virgin, albeit Hebion resist (that doctrine).

(Hom. 34, in Evan.) To the virgin Mary was sent, not any one of the angels, but the archangel Gabriel; for upon this service it was meet that the highest angel should come, as being the bearer of the highest of all tidings. He is therefore marked by a particular name, to signify what was his effectual part in the work.

(Hieron. vol. xi. 92. De Assumpt.) And rightly an angel is sent to the virgin, because the virgin state is ever akin to that of angels. Surely in the flesh to live beyond the flesh is not a life on earth but in heaven.

to a virgin betrothed to a man whose name was Joseph, of the house of David; and the name of the virgin was Mary.

" For to none of men was the universal aggregation of spiritual credentials appropriate, except to Christ; paralleled as He is to a "flower" by reason of glory, by reason of grace; but accounted "of the root of Jesse," whence His origin is to be deduced,-to wit, through Mary.

(de san. Virg. cap. vi.) To a virgin, for Christ could be born from virginity alone, seeing He could not have an equal in His birth. It was necessary for our Head by this mighty miracle to be born according to the flesh of a virgin, that He might signify that his members were to be born in the spirit of a virgin Church.

He indicates the fittingness of the person in what he says: To a virgin espoused: whose fittingness is shown as chaste, when he says: A virgin: First Corinthians seven: "The unmarried woman and the virgin thinks about the things of God, how she may be holy in body and spirit." Bernard: "He was sent to a Virgin, a virgin in flesh, a virgin in mind, a virgin by profession, a virg…

And the angel, having come to her, said, “Greetings, you graciously favored! The Lord is with you.”

And she was troubled at the statement, and was pondering what kind this salutation would be.

For if Mary had known that similar words had been addressed to others, such a salutation would never have appeared to her so strange and alarming. When the angel saw that she was troubled at this unusual salutation, calling her by her name as if she was well known to him, he tells her she must not fear, as it follows; And the angel said, Fear not, Mary.

When she heard this, she was troubled at his saying, and considered what manner of salutation this might be. Learn the virgin by her manners, learn the virgin by her modesty, learn the virgin by her prophecy, learn the virgin by her mystery. It is the nature of virgins to be startled and to fear every man's approach, to revere every man's speech.

(sup.) But as she might be accustomed to these visions, the Evangelist ascribes her agitation not to the vision, but to the things told her, saying, she was troubled at his words. Now observe both the modesty and wisdom of the Virgin; the soul, and at the same time the voice.

And the angel said to her, “Do not fear, Mary, for you have found favor with God.

And the angel said unto her, Fear not, Mary, for thou hast found favor with God. Having seen that she was troubled by an unusual greeting, as it were, which was kept for her alone, calling her more familiarly by her name, he bids her not to fear. And because he had called her full of grace, he further establishes that grace and explains it more abundantly, saying:

Wonder! God is come among humanity; he who cannot be contained is contained in a womb; the timeless enters time, and great mystery: his conception is without seed, his emptying past telling! So great is this mystery!

And behold, you will conceive in the womb and will bring forth a son, and you will call his name Jesus.

And hear again how Isaiah in express words foretold that He should be born of a virgin; for he spoke thus: "Behold, a virgin shall conceive, and bring forth a son, and they shall say for His name, `God with us.'" For things which were incredible and seemed impossible with men, these God predicted by the Spirit of prophecy as about to come to pass, in order that, when they came…

(de fide ad Theod.) But this name was given anew to the Word in adaptation to His nativity in the flesh; as that prophecy saith, Thou shalt be called by a new name which the mouth of the Lord hath named. (Is. 62:2.) (contra Julian lib. viii.) Not however from Joseph proceeded the most pure descent of Christ.

(Geometer.) By the word behold, he denotes rapidity and actual presence, implying that with the utterance of the word the conception is accomplished. (Sev. Antiochenus.) Thou shalt conceive in thy womb, that he might show that our Lord from the very Virgin's womb, and of our substance, took our flesh upon Him.

He will be great, and will be called Son of the Most High; and the Lord God will give him the throne of David his father,

And again, speaking in reference to the angel, he says: "But at that time the angel Gabriel was sent from God, who did also say to the virgin, Fear not, Mary; for thou hast found favour with God." [Luke 1:26, etc.] And he says concerning the Lord: "He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David:…

It was said also of John, that he shall be great, but of him indeed as of a great man, of Christ, as of the great God. For abundantly is poured forth the power of God; widely the greatness of the heavenly substance extended, neither confined by place, nor grasped by thought; neither determined by calculation, nor altered by age.

(Geom. sup.) And he says, Thou shalt call, not His father shall call, for He is without a father as regards His lower birth, as He is without a mother in respect of the higher. (sup.) But as this name was common to Him with the successor of Moses, the angel therefore implying that He should not be after Joshua's likeness, adds, He shall be great. (Josh.

and he will reign over the house of Jacob to the ages, and of his kingdom there will not be an end.”

IN THE GOSPEL WE READ THAT THE ANGEL SAYS TO MARY, THE LORD’S MOTHER, THAT HIS KINGDOM, THAT IS, CHRIST’S, WILL HAVE NO END (Luke 1:33). AND DANIEL SAYS THE SAME; FOR HE SAYS: THEN THERE SHALL ARISE AN EVERLASTING KINGDOM WHICH SHALL NEVER BE DESTROYED (Dan. 7:14).

And he shall reign over the house of Jacob forever, and of his kingdom there shall be no end. And Isaiah said: His empire will be multiplied, and there shall be no end of peace. Upon the throne of David, and upon his kingdom, to establish it and to uphold it in judgement and in justice (Isa. IX).

(Severus Antiochenus.) And to make the Virgin mindful of the prophets, he adds, And the Lord God shall give unto him the seat of David, that she might know clearly, that He Who is to be born of her is that very Christ, Whom the prophets promised should be born of the seed of David.

Then Mary said to the angel, “How will this be, since I know not a man?”

If any one affirms that Christ was born of the seed of man by the Virgin, in the same manner as all men are born, and refuses to acknowledge that He was made flesh by the Holy Spirit and the holy Virgin Mary, mad became man of the seed of David, even as it is written, let him be anathema.

Her virginity also itself was on this account more pleasing and accepted, in that it was not that Christ being conceived in her, rescued it beforehand from a husband who would violate it, Himself to preserve it; but, before He was conceived, chose it, already dedicated to God, as that from which to be born.

Article 4. Whether the Mother of God took a vow of virginity? Objection 1. It would seem that the Mother of God did not take a vow of virginity. For it is written (Deuteronomy 7:14): "No one shall be barren among you of either sex." But sterility is a consequence of virginity. Therefore the keeping of virginity was contrary to the commandment of the Old Law.

And the angel answering said to her, “The Holy Spirit will come upon you, and power of the Most High will overshadow you; therefore also the Holy One being born will be called Son of God.

For the one and the same Spirit of God, who proclaimed by the prophets what and of what sort the advent of the Lord should be, did by these elders give a just interpretation of what had been truly prophesied; and He did Himself, by the apostles, announce that the fulness of the times of the adoption had arrived, that the kingdom of heaven had drawn nigh, and that He was dwellin…

The Lord rests in those hearts which the love of the present age does not inflame, which the desires of the flesh do not burn up, which, set ablaze by their anxieties, do not wither in the lusts of this world.

When the Angel announced to the most blessed Virgin Mary the mystery of the incarnation to be accomplished in her, the Virgin believed, desired, and consented; the Holy Spirit came upon her to sanctify and to make fruitful, by whose power the Virgin conceived the Son of God, whom the Virgin brought forth, and after the birth she remained a Virgin.

And behold, Elizabeth your relative, she also has conceived a son in her old age; and this is the sixth month to her who was called barren.

That the Lord then was manifestly coming to His own things, and was sustaining them by means of that creation which is supported by Himself, and was making a recapitulation of that disobedience which had occurred in connection with a tree, through the obedience which was [exhibited by Himself when He hung] upon a tree, [the effects] also of that deception being done away with,…

(49 in Gen.) Seeing that his previous words had overcome the mind of the virgin, the angel drops his discourse to a humbler subject, persuading her by reference to sensible things. Hence he says, And, behold, Elisabeth thy cousin, &c.

He adds the proof or confirmation when he says: Behold, Elizabeth, your kinswoman, she also has conceived a son in her old age.

For not every declaration will be impossible with God.”

It has learnt not to respect life; how much more food? [You ask] "How many have fulfilled these conditions? "But what with men is difficult, with God is easy.

(contra Faust. l. xxvi. c. 5.) But whoever says, "If God is omnipotent, let Him cause those things which have been done to have not been done," does not perceive that he says, "Let Him cause those things which are true, in that very respect in which they are true to be false." For He may cause a thing not to be which was, as when He makes a man who began to be by birth, not to…

The reason for this he adds when he says: For no word shall be impossible with God. Ecclesiastes 8: "Whatever he has willed, he shall do, and his word is full of power"; Matthew 19: "With God all things are possible," as was said to Sarah, Genesis 18: "Is anything difficult for God?" Bernard: "With the Lord, to do is the same as to speak, and to speak is the same as to will.

Then Mary said, “Behold the handmaid of the Lord; would that it happen to me according to your declaration.” And the angel departed from her.

In accordance with this design, Mary the Virgin is found obedient, saying, "Behold the handmaid of the Lord; be it unto me according to thy word." [Luke 1:38] But Eve was disobedient; for she did not obey when as yet she was a virgin.

Through an ineffable sacrament of a holy conception and a birth inviolable, agreeable to the truth of each nature, the same virgin was both the handmaid and mother of the Lord.

(Geometer.) Some men will highly extol one thing, some another, in these words of the virgin. One man, for example, her constancy, another her willingness of obedience; one man her not being tempted by the great and glorious promises of the great archangel; another, her self-command in not giving an instant assent, equally avoiding both the heedlessness of Eve and the disobedie…

Mary Visits Elizabeth

Then Mary, having risen up in these days, went into the hill country with haste, to a town of Judah,

Those who are better come to those who are worse, in order to grant them some benefit by their coming. So too the Savior came to John, that he might sanctify John's baptism; and Mary, as soon as she heard the angel announcing that she had conceived the Savior and that her kinswoman Elizabeth had a child in her womb, "rose up and went with haste into the hill country, and entere…

But every soul which has conceived the word of God in the heart, straightway climbs the lofty summits of the virtues by the stairs of love, so as to be able to enter into the city of Juda, (into the citadel of prayer and praise, and abide as it were for three months in it,) to the perfection of faith, hope, and charity.

(Geometer.) But to Elisabeth alone she has recourse, as she was wont to do from their relationship, and other close bonds of union.

and she entered into the house of Zechariah and greeted Elizabeth.

And it came to pass, as Elizabeth heard the greeting of Mary, the baby leaped in her womb; and Elizabeth was filled with the Holy Spirit,

However, even these have life, each of them in his mother's womb. Elizabeth exults with joy, (for) John had leaped in her womb; Mary magnifies the Lord, (for) Christ had instigated her within.

(Epist. ad Dardanum 57.) But in order to say this, as the Evangelist has premised, she was filled with the Holy Spirit, by whose revelation undoubtedly she knew what that leaping of the child meant; lamely, that the mother of Him had come unto her, whose forerunner and herald that child was to be.

(Geometer.) For the Prophet sees and hears more acutely than his mother, and salutes the chief of Prophets; but as he could not do this in words, he leaps in the womb, which was the greatest token of his joy. Who ever heard of leaping at a time previous to birth? Grace introduced things to which nature was a stranger.

and she cried out in a loud shout and said, “Blessed are you among women, and blessed is the fruit of your womb.

And from where is this to me, that the mother of my Lord should come to me?

For behold, as the voice of your greeting came into my ears, the baby leaped in exultation in my womb.

"For behold, as soon as thy greeting came into my ears, the infant leaped for exultation in my womb". Holy was the soul of blessed John, and while still enclosed in his mother's womb and yet to come into the world he knew Him whom Israel did not know; whence he "leaped", and not simply "leaped", but "for joy".

For behold, as soon as the sound of your greeting reached my ears, the child leaped for joy in my womb. Elizabeth was embarrassed by the burden of pregnancy as long as she did not know the mystery of the religion. But she who hid herself because she had conceived a son began to boast because she was bearing a prophet.

Secondly she adds an approbative indication, when she says: For behold, as soon as the voice of your greeting sounded in my ears, the infant in my womb leapt for joy: and this is a sign that "grace is poured forth upon your lips"; and therefore it is certain that "God has blessed you forever," in the Psalm.

And happy is she who believed that there will be a fulfillment to the things spoken to her from the Lord.”

Would that it might befall me to be called a fool by the unbelieving, I who have believed such things. The work itself and the truth show that I have believed not in folly but in wisdom, since this which is reckoned foolishness among them becomes for me the occasion of salvation.

And blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord. You see that Mary did not doubt, but believed, and therefore attained the fruit of faith. Blessed (she says) is she who believed. And indeed she is truly blessed, who is more excellent than the priest. While the priest doubted, the virgin corrected the error.

Since therefore the precursor leapt wondrously, she now had a certain indication that the Savior had come; and since she now had a certain indication, therefore thirdly there is added to the truth a testimony, or an affirmative oracle, when it is said: Blessed are you who believed, because those things shall be accomplished that were spoken to you by the Lord.

Mary’s Song

And Mary said, “My soul magnifies the Lord,

For who else is there who can reign uninterruptedly over the house of Jacob for ever, except Jesus Christ our Lord, the Son of the Most High God, who promised by the law and the prophets that He would make His salvation visible to all flesh; so that He would become the Son of man for this purpose, that man also might become the son of God?

As evil came into the world by a woman, so also is good introduced by women; and so it seems not without meaning, that both Elisabeth prophesies before John, and Mary before the birth of the Lord. But it follows, that as Mary was the greater person, so she uttered the fuller prophecy.

(Athanasius.) As if she said, Marvellous things hath the Lord declared that He will accomplish in my body, but neither shall my soul be unfruitful before God. It becomes me to offer Him the fruit also of my will, for inasmuch as I am obedient to a mighty miracle, am I bound to glorify Him who performs His mighty works in me.

and my spirit rejoices in God my Savior;

for he has looked upon the humiliation of his handmaiden. For behold, from henceforth all the generations will call me happy;

But why was she lowly and cast down, who carried in her womb the Son of God? Consider that lowliness, which in the Scriptures is particularly praised as one of the virtues, is called by the philosophers "modestia." And we also may paraphrase it, that state of mind in which a man instead of being puffed up, casts himself down.

Because He has regarded the humility of His handmaid. For behold, from henceforth all generations shall call me blessed. She whose humility is regarded rightly rejoices, named blessed by all, just as on the contrary, she whose pride is condemned with disdain, Eve, that is, woe, or by the name of calamity, punished, languishes.

(Isidore.) She gives the reason why it becomes her to magnify God and to rejoice in Him, saying, For he hath regarded the lowliness of his handmaiden; as if she said, "He Himself foresaw, therefore I did not look for Him." I was content with things lowly, but now am I chosen unto counsels unspeakable, and raised up from the earth unto the stars.

for the Mighty One has done great things to me; and holy is his name;

But if I have searched out something more deeply, I will observe how great is the advance signified by saying: "because he who is mighty has done great things for me": for since "everyone who humbles himself will be exalted", and God "has looked upon the lowliness" of blessed Mary, therefore "he who is mighty has done" for her "great things, and holy is his name".

(sup.) What great things hath He done unto thee? I believe that a creature thou gavest birth to the Creator, a servant thou broughtest forth the Lord, that through thee God redeemed the world, through thee He restored it to life.

The second reason for praising is the miracle of power, which was great and devout. Because it was great, she says: Because he who is mighty has done great things for me.

and his mercy is to generations and generations to those fearing him.

He has shown strength with his arm; he has scattered the proud in the thought of their heart;

But to those that fear Him, He hath done mighty things with His arm; though thou comest weak to God, if thou hast feared Him thou shalt obtain the promised strength.

In describing the state of mankind, she shows what the proud deserve, and what the humble; saying, He hath showed strength with his arm, &c. i. e. with the very Son of God. For as your arm is that whereby you work, so the arm of God is said to be His word by whom He made the world.

(Photius.) Or she says, Hath showed, for will show strength, not as long ago by the hand of Moses against the Egyptians, nor as by the Angel, (when he slew many thousand of the rebel Assyrians,) nor by any other instrument save His own power, He openly triumphed, overcoming spiritual (intelligibiles) enemies. Hence it follows, he hath scattered, &c.

he has brought down rulers from thrones and exalted the humble;

But what will excite my surprise still more is the case (next supposed by Marcion), that a God so good and gracious, and so averse to blows and cruelty, should have suborned the angel Satan-not his own either, but the Creator's-"to buffet" the apostle, and then to have refused his request, when thrice entreated to liberate him!

That is, the demons, who lorded over people and had thrones in the souls of men, resting in them. But the Pharisees too are the strong ones, as plunderers of what belongs to the poor, and as teachers they have thrones, from which they have been cast down. And He exalted the humble — people or gentiles, whom sin had humbled; He exalted them, granting them adoption as sons.

(Macarius ex Serm. 1.) For our understanding is acknowledged to be the judgment-seat of God, but after the transgression, the powers of evil took their seat in the heart of the first man as on their own throne.

those hungering he has filled with good things, and those being rich he has sent away empty;

(ubi sup.) These words regulate our conduct even with respect to sensible things, teaching the uncertainty of all worldly possessions, which are as shortlived as the wave which is dashed about to and fro by the violence of the wind.

He likewise "filled the hungry with good things" — the same ones, that is, the Gentiles (for they had no Scriptures, law, or commandments) — with good things from the Scriptures, while the Jews, who were "rich" in the law and commandments, He sent away outside Jerusalem, both the heavenly and the earthly, deprived of every good thing.

(non occ.) Because human prosperity seems to consist chiefly in the honours of the mighty and the abundance of their riches, after speaking of the casting down of the mighty, and the exalting of the humble, he goes on to tell of the impoverishing of the rich and the filling of the poor, He hath filled the hungry, &c.

he has helped Israel his servant, remembering mercy,

(non occ.) For by Israel she means not Israel after the flesh, whom their own title made noble, but the spiritual Israel, which retained the name of faith, straining their eyes to see God by faith.

Through all the time of this transitory age, the just and merciful Creator is willing to oppose the proud and give grace to the humble.After her general commemoration of the divine benevolence and justice, she did well to turn the words of her confession to the special divinely arranged plan of the unheard-of incarnation, by which God deigned to redeem the world, as she said, "…

(ordin.) They also who desire eternal life with their whole soul, as it were hungering after it, shall be filled when Christ shall appear in glory; but they who rejoice in earthly things, shall at the end be sent away emptied of all happiness.

even as he spoke to our fathers, to Abraham and to his descendants, to the age.”

As He spoke to our fathers, to Abraham and his seed forever. The seed of Abraham signifies not the carnal, but the spiritual, that is, not only those born of his flesh, but those who follow his footsteps in faith, whether in circumcision or uncircumcision. For he believed when in uncircumcision, and it was counted to him as righteousness.

The promise of God to Abraham was fulfilled, who said to him: "and in you shall all the families of the earth be blessed" (Gen. 12:3). Abraham was indeed multiplied now, when all the nations through faith became his sons; for as he believed, so they too through faith became his sons.

Then is added the true promise, when it is said: As he spoke to our Fathers, to Abraham and to his seed forever. And this text should be construed thus: As he spoke to the Fathers, and as he spoke to Abraham in particular, and to his seed, where it touches upon the state of nature and of the written law.

Then Mary dwelt with her about three months, and returned to her home.

The Birth of John the Baptist

Now the time was fulfilled for Elizabeth to give birth, and she bore a son.

Next we read: "But for Elizabeth the time was fulfilled that she should bring forth, and she bore a son". Many think it is said superfluously: "But for Elizabeth the time was fulfilled that she should bring forth, and she bore a son". For what woman can bring forth unless she has first fulfilled the time of bringing forth?

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).

(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.

And her neighbours and her relatives heard that the Lord magnified his mercy with her, and they were rejoicing with her.

And it came to pass, on the eighth day they came to circumcise the child, and were calling it Zechariah, after the name of his father.

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.

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.

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 himsel…

And his mother answering said, “No, but he will be called John.”

And they said to her, “No one is among your relatives who is called by this name.”

Then they were making signs to his father, what he would wish him to be called.

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 fro…

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…

And having asked for a writing tablet he wrote, saying, “John is his name.” And they all marveled.

(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 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 fr…

Then his mouth was opened immediately, and his tongue, and he was speaking, blessing God.

(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.

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.

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.

And fear came upon all those dwelling around them; and in all the hill country of Judea all these declarations were being talked about,

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).

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?

(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.

and all those having heard laid them up in their heart, saying, “What then will this child be?” For indeed the hand of the Lord was with him.

Zechariah’s Song

And Zechariah his father was filled with the Holy Spirit and prophesied, saying,

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, havi…

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.

“Blessed be the Lord, the God of Israel, because he has visited and performed redemption on his people,

HOW THE PROPHECY AGREES WITH THE GOSPEL, CONCERNING THE DARKENING OF THE SUN AND CERTAIN OTHER THINGS. — Since at the Lord’s first coming it was foretold that the sun would be darkened at his passion, at the very hour when it is proved to have happened, that is, at midday, for therefore it is written in the prophet Amos: “And it shall come to pass in that day, says the Lord, I…

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.

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.

and has raised up a horn of salvation for us in the house of David his servant,

Because Christ was born of the seed of David, according to the flesh, it is said, A horn of salvation to us in the house of his servant David; as it has also elsewhere been said, A vineyard hath been planted in a horn, (Is. 5:1.) i. e. in Jesus Christ.

The word horn is used not only for power, but also for royalty. But Christ, Who is the Saviour that hath risen for us from the family and race of David, is both: for He is the King of kings, and the invincible power of the Father.

The third motive is the trophy of the resurrection, which he touches upon when he says: And he raised up a horn of salvation for us in the house of David, his servant: in which is understood the power of Christ rising: 1 Kings 2: "The Lord will give dominion to his king and will exalt the horn of his Christ." And this was in the resurrection: Matthew, last chapter: "All power h…

even as he spoke through the mouth of his holy prophets of old,

salvation from our enemies and from the hand of all those hating us,

to fulfill mercy toward our fathers, and to remember his holy covenant,

Let us not suppose that this refers to our bodily enemies, but our ghostly. For the Lord Jesus came mighty in battle (Ps. 24:8) to destroy all our enemies, that He might deliver us from their snares and temptation.

Having announced that the Lord, according to the declaration of the Prophet, would be born of the house of David, he now says, that the same Lord to fulfil the covenant He made with Abraham will deliver us, because chiefly to these patriarchs of Abraham's seed was promised the gathering of the Gentiles, or the incarnation of Christ.

To perform mercy, etc. This is the third principal part of the canticle, in which he gives thanks for our restoration, inasmuch as it was promised to the Fathers under oath. And in this part he first sets forth the principle moving to the promise; second, the oath establishing it; and third, the remedy following upon it.

the oath that he swore to Abraham our father,

I think that at the coming of our Lord and Saviour Jesus Christ, both Abraham, Isaac, and Jacob, were partakers of His mercy. For it is not to be believed, that they who had before seen His day, and were glad, should afterwards derive no advantage from His coming, since it is written, Having made peace through the blood of his Cross, whether in earth or in heaven. (Coloss.

But let no one accustom himself to swear from hearing that God sware unto Abraham. For just as anger, when spoken of God, is not anger, nor implies passion, but signifies power exercised in punishment, or some similar motion; so neither is an oath an act of swearing.

Secondly, he adds the establishing oath, when he says: The oath which he swore to Abraham our father: and the preceding word must always be repeated, namely performed: Genesis twenty-two: "By myself I have sworn, says the Lord, because you have done this thing and have not spared your only-begotten son for my sake, blessing I will bless you." Introducing this, the Apostle in He…

to grant us that, having been saved fearlessly out of the hand of enemies, we should serve him

Or in another way; Frequently are men delivered from the hands of the enemy, but not without fear. For when fear and peril have gone before, and a man is then plucked from the enemies' hand, he is delivered indeed, but not without fear. Therefore said he, that the coming of Christ caused us to be snatched from the enemies' hands without fear.

Having said that a horn of salvation had risen up to us from the house of David, he shows that through it we are partakers of His glory, and escape the assaults of the enemy. As he says, That being delivered out of the hands of our enemies, we might serve him without fear. The two things above mentioned will not easily be found united.

Then he adds the benefit or subsequent remedy, when he says: That without fear, delivered from the hand of our enemies, we may serve him.

in holiness and righteousness before him all our days.

For whosoever either departs from God's service before he dies, or by any uncleanness stains either the strictness or purity of his faith, or strives to be holy and righteous before men, and not before God, does not yet serve the Lord in perfect freedom from the hand of his spiritual enemies, but after the example of the old Samaritans endeavours to serve equally the Gods of th…

And because not every manner of serving is acceptable to God, therefore he adds the manner, namely holily with respect to oneself, justly with respect to one's neighbor, simply with respect to God, perseveringly with respect to all the aforesaid.

And you now, child, will be called prophet of the Most High; for you will go in front of the Lord to prepare his ways,

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.

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.

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…

to give knowledge of salvation to his people in forgiveness of their sins,

To give the knowledge of salvation to His people by the remission of their sins. As if desiring to expound and commend the name of Jesus, that is, Savior, he frequently mentions salvation, recalling to be raised the horn of salvation, salvation to come from enemies, knowledge of salvation to be given to His people.

For the manner in which the forerunner prepared the way of the Lord he explains, adding, To give knowledge of salvation. The Lord Jesus is salvation, but the knowledge of salvation, i. e. of Christ, was given in John, who bore witness of Christ. For in no other way was He known to be God, but as having forgiven the sins of His people. For it is of God alone to forgive sins.

He commends it also secondly from the utility of the doctrine, when he says: To give knowledge of salvation to his people: to give, namely freely: Matthew 10: "Freely you have received, freely give"; and Proverbs 2: "The Lord gives wisdom, and from his mouth come prudence and knowledge." To give, I say, knowledge, not just any, but of salvation: because without knowledge there…

through the affections of compassion of our God, in which the Sunrise from on high will visit us,

Therefore, since it is manifest that a sabbath temporal was shown, and a sabbath eternal foretold; a circumcision carnal foretold, and a circumcision spiritual pre-indicated; a law temporal and a law eternal formally declared; sacrifices carnal and sacrifices spiritual foreshown; it follows that, after all these precepts had been given carnally, in time preceding, to the people…

When Zechariah says, "for his people," he certainly does not mean that he found them his people upon his arrival but that he made them his by visiting and redeeming them. Do you want to hear about the condition in which he found this people and what he made of them?

(Severus.) Abiding on high yet present upon the earth, suffering neither division nor limitation, which thing neither can our understanding embrace, nor any power of words express.

to shine upon those sitting in darkness and in the shadow of death, to direct our feet into the way of peace.”

For what is more splendid for a king than a purple robe embroidered around with flowers, and a shining diadem? Or what for God, who delights in man, is more magnificent than this merciful assumption of the manhood, illuminating with its resplendent rays those who sit in darkness and the shadow of death?.

(iv. Moral. sup. Job 3:5.) But the shadow of death is taken to mean the forgetfulness of the mind. For as death causes that which it kills to be no longer in life, so whatever oblivion touches ceases to be in the memory. Hence the Jewish people who were forgetful of God are said to sit in the shadow of death.

(Severus.) Abiding on high yet present upon the earth, suffering neither division nor limitation, which thing neither can our understanding embrace, nor any power of words express.

And the child was continuing to grow and was strengthened in spirit; and he was in the deserted places until the day of his appearance to Israel.

In the holy Scriptures "to grow" is spoken of in two ways: one bodily, where the human will avails nothing, the other spiritually, where the cause of growing rests upon human effort. It is of this, then — the second we set down, that is, the spiritual — that the evangelist now speaks: "but the child grew and was strengthened in spirit".

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 lif…

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.