Chapter 1

Theophylact of Ohrid, Commentary on the Gospel of Luke

¹ LIFE OF LUKE. According to Sophronius. Luke, a physician of Antioch, as his writings show, was not unskilled in Greek learning. A zealous follower of the apostle Paul and his companion throughout all his travels abroad, he composed a Gospel concerning which Paul himself says: “We have sent with him the brother whose praise is in the Gospel throughout all the Churches.” And to the Colossians: “Luke the beloved physician greets you.” And to Timothy: “Only Luke is with me.” He also published another excellent volume bearing the title Acts of the Apostles, whose narrative extends to the time when Paul was spending two years in Rome — that is, to the fourth year of Nero. From this we are persuaded that the book was composed in that same city. For the “Circuit of Paul and Thecla,” and the whole fable of the lion that was supposedly baptized, are to be reckoned among the apocryphal writings; for it was not possible that one who was inseparable from the Apostle should, amid the rest of his deeds, have been ignorant of this. But Tertullian too refers to that time a certain presbyter in Asia, a zealous follower of the apostle Paul, who, having been convicted before John as the author of such a book, confessed that he had done this out of love for Paul; and for this reason some suppose that he was deposed. For as often as Paul says in his own Epistles, “according to my Gospel,” he plainly signifies the volume according to Luke. And Luke learned the Gospel not only from the apostle Paul — who was not with the Lord in the body at that time — but also from the rest of the apostles, as he himself plainly declares at the beginning of his own composition: “even as they delivered them to us who from the beginning were eyewitnesses.” Therefore he wrote the Gospel even as he had heard it, but the Acts of the Apostles he composed according to what he himself had witnessed. His relics were brought and laid to rest. LIFE OF LUKE THE EVANGELIST.

² LIFE OF LUKE. From the synopsis of Dorotheus, martyr and bishop of Tyre. Luke the evangelist was an Antiochene by birth and a physician by profession. He composed the Gospel by the commission of Peter the apostle, and the Acts of the Apostles by the commission of Paul the apostle. For he journeyed abroad together with the apostles, and especially with Paul, whom Paul also mentioned when he wrote in an Epistle: “Luke the beloved physician greets you in the Lord.” He died at Ephesus and was buried there. Later he was translated to Constantinople, together with the apostles Andrew and Timothy, in the times of the emperor Constantius, son of Constantine the Great. ARGUMENT.

³ Of the Gospel according to Luke. The divine Luke was an Antiochene, a physician, and abundantly versed in outward wisdom; yet he also trained himself in Hebrew learning, having frequented Jerusalem at the very time when our Lord was teaching — so that, as some say, he became one of the seventy apostles, and met the risen Christ together with Cleopas. After the Lord was taken up, and Paul had come to believe, he became Paul’s fellow-traveler and follower — I mean Paul’s; and indeed he composed the Gospel with all exactness, as its very preface shows, writing it fifteen years after the Ascension of Christ. He writes to Theophilus, who was a senator and perhaps a magistrate; for the title “most excellent” was used of magistrates and governors, as Paul also says to the governor Festus, “Most excellent Festus.” And indeed every man who loves God, and who has taken up power against the passions, is a “most excellent Theophilus,” one who is truly worthy to hear the Gospel. CHAPTERS OF THE GOSPEL ACCORDING TO LUKE.

⁴ THE CHAPTERS OF THE GOSPEL ACCORDING TO LUKE. Concerning the parentage of John the Baptist and his birth. Concerning the salutation of the angel to Mary. Concerning Mary’s salutation to Elizabeth. Concerning the census. Concerning the bringing forth of Mary. Concerning the shepherds. Concerning Symeon. Concerning Anna the prophetess. Concerning Jesus found in the midst of the teachers. Concerning the preaching of John. Concerning those who questioned John. Concerning Herod and John. Concerning the baptism of the Savior. Concerning the genealogy of Christ. Concerning the fasting and temptation of the Savior. Concerning Jesus led by the Jews to the brow of the hill, and passing through the midst of them. Concerning the man having a spirit of a demon. Concerning Peter’s mother-in-law. Concerning those healed of various diseases. Concerning the great catch of fish. Concerning the leper. Concerning the paralytic. Concerning Levi the publican. Concerning Jesus eating together with publicans. Why the disciples of John fast, but those of Christ do not. Concerning the disciples of Christ plucking the ears of grain on the Sabbath. Concerning the man with the withered hand. Concerning the choosing of the apostles. Concerning the Beatitudes. Concerning loving one’s enemies. Concerning not contending with one’s neighbor. Concerning not judging one’s neighbor. Concerning the centurion. Concerning the widow’s son. Concerning those sent by John. Concerning the woman who anointed the Lord with ointment. Concerning the parable of the sower. Concerning the mother and brethren of Jesus who wished to see him. Concerning the rebuking of the waters. Concerning the legion. Concerning the daughter of the synagogue-ruler. Concerning the woman with the issue of blood. Concerning the sending of the Twelve. Concerning Herod, that he heard about Jesus. Concerning the five loaves and the two fishes. Concerning the Lord’s question. Concerning the Transfiguration of Christ. Concerning the moonstruck boy. Concerning those disputing who was greatest. Concerning the man hindered by the disciples from casting out demons. Concerning not asking vengeance upon those who did not receive them. Concerning the one not permitted to follow. Concerning the appointing of the seventy. Concerning the lawyer who questioned him. Concerning the man who fell among robbers. Concerning Martha and Mary her sister. Concerning prayer. Concerning the man having a dumb demon. Concerning the woman who lifted up her voice out of the crowd. Concerning those seeking a sign. Concerning the Pharisee who invited Jesus. Concerning the woes upon the lawyers. Concerning the leaven of the Pharisees. Concerning the man wishing to divide the inheritance. Concerning the rich man whose land brought forth plentifully. Concerning despising the things of this life. Concerning fleeing covetousness. Concerning the watchful servant. Concerning not contending with one’s neighbor. Concerning the Galileans, and those at Siloam. Concerning the fig tree that bore no fruit. Concerning the woman having a spirit of infirmity. The parable of the grain of mustard seed, and of the leaven. Concerning the man who asked whether few are saved. Concerning those who spoke to Jesus about Herod. Concerning the man with dropsy. Concerning not loving the chief seats. Concerning inviting the poor rather than friends to the supper. Concerning those invited to the supper. Concerning the building of a tower: a parable. Concerning the hundred sheep: a parable. Concerning the man who journeyed into a far country. Concerning the unjust steward. Concerning not one tittle passing from the law. Concerning not putting away one’s wife. Concerning the rich man and Lazarus. Concerning offenses. Concerning forgiving the sins of one’s neighbors. Concerning faith in God. Concerning the ten lepers. Concerning Jesus asked when the kingdom of God comes. Concerning praying always. Concerning the unjust judge. Concerning the Pharisee and the publican. Concerning the children, that of such is the kingdom of God. Concerning the man who questioned Jesus. Concerning the blind man. Concerning Zacchaeus. Concerning the man who went to receive a kingdom for himself. Concerning the ten servants who received the pounds. Concerning the colt of the donkey. Concerning the weeping of Jesus over Jerusalem. Concerning those cast out of the temple, the sellers and buyers. Concerning the chief priests and scribes who asked the Lord by what authority he did these things. Concerning the vineyard: a parable. Concerning those who brought a charge concerning the tribute. Concerning the Sadducees who denied the resurrection. Concerning the Lord’s...

⁵ Forasmuch as many have taken in hand to set forth in order a narrative of those things which are most surely believed among us, even as they delivered them to us who from the beginning were eyewitnesses and ministers of the word, it seemed good to me also, having had perfect understanding of all things from the very first, to write to you in order, most excellent Theophilus, that you might know the certainty of those things wherein you have been instructed. Who were these “many” who took it in hand? The false apostles; for many composed Gospels, so to speak, such as the one “according to the Egyptians” and the one inscribed “of the Twelve.” Such men, then, only took it in hand, but did not bring it to completion; for since they began apart from divine grace, for this reason neither did they finish. Well, then, did Luke say that the “many” took it in hand; whereas the few — such as Matthew and Mark — did not merely take it in hand but also brought it to completion, for they had the Spirit that perfects. And he said “things most surely believed,” because the things of Christ are not a matter of bare tradition only, but rest upon truth and sure faith and full conviction. And how are these things surely believed? Tell us, O Luke. “Even as they delivered them to us who from the beginning were eyewitnesses and ministers of the word.” From this it is plain that Luke was not from the beginning a disciple, but came later in time; for others were those discipled from the beginning, those around Peter and the sons of Zebedee, who delivered to him what he himself had not seen nor heard at first hand. And what is the meaning of “that you might know the certainty concerning the things wherein you were instructed”? On this I have two thoughts. The one: that “formerly I instructed you without writing, O Theophilus; but now, delivering the Gospel to you in writing, I make your reasoning secure, lest it forget the things delivered without writing.” The other is this: men have the custom often, when someone tells us something unwritten, of suspecting him as perhaps lying; but when he also writes what he says, then we believe, as though, had he not been confident that he was speaking the truth, he would not have written. This, then, the evangelist also says: “For this reason I have written you the Gospel, that the things in which you were instructed without writing you may hold with greater certainty,” believing me the more now that I am so confident in the unwritten things as even to set them down in writing. And note also the word “that you might know” — he did not say “know,” but “come to know fully,” that is, that you might receive a second and fuller knowledge, and boldness and certainty that I do not lie.

⁶ There was in the days of Herod the king of Judaea a certain priest named Zacharias, of the course of Abijah; and his wife was of the daughters of Aaron, and her name was Elizabeth. He makes mention of the reign of Herod, partly because he narrates after the manner of the prophets — for they too begin in this way: “In the days of Joachaz and Hezekiah, and of such a one, these things came to pass” — and partly because, since he is about to speak concerning Christ, he therefore mentions Herod, in order to show that Christ truly came in the time of Herod. For this Herod arose when the rulers from among the Jews had failed, as the prophecy of Jacob declares; whence Christ is shown to have come. And he accomplishes yet another thing: he shows the Gospel to be true by stating the time. For he gives license to those who wish to inquire to learn the truth of the Gospel from the date as well. And he begins from Zacharias and the birth of John, fittingly; for since he is about to speak of the birth of Christ, and John was the Forerunner of Christ, fittingly he relates the birth of John before that of Christ — a birth which itself was not without a miracle. For since a Virgin was about to bear, grace arranged beforehand that an aged woman should bear, not according to the law of nature, even though with a husband. And what is the meaning of “of the course of Abijah”? Some understand it thus: that there were two priests performing the liturgy in succession, the one called Abijah and the other Zacharias; and so, since Abijah served in the liturgy, after his course Zacharias served. But this does not seem to be so. For Solomon, when he had completed the temple, established the courses, that is, the weeks; and in this week, say, he appointed the sons of Korah, in that one Asaph, in that one Abijah, and in another, another. So what Luke says, that Zacharias was “of the course of Abijah,” is to be understood thus: that he was of the week of Abijah — not that he took over the liturgy after the week of Abijah, for then he would have said “after the course of Abijah”; but by saying “of the course of Abijah” he indicates that he was of the order and week of Abijah. And wishing to show that John was, on both sides, lawfully of priestly stock, he says, “and his wife was of the daughters of Aaron” — of that same line. Elizabeth is interpreted “of God.” “And they were both righteous before God.” Often some are righteous, but not before God — only in appearance, and before men; but those two were such before God.

⁷ Walking in all the commandments and ordinances of the Lord, blameless. Commandments are such as “You shall not commit adultery,” “You shall not steal”; ordinances are such as “He that curses father or mother, let him die the death” — for this is just. But know that a commandment too can be called an ordinance, as making a man just, or rather as being also God’s own act of justice. For on that Day God, having the commandments like a written deed of justice, will condemn us by them. “For if I had not come and spoken to them,” he says, “they would not have had sin”; and again, “The word that I have spoken, the same shall judge them.” And why is “blameless” added to “walking in all the commandments”? Hear: often some walk in the law of God, but do everything to be seen of men; such men, then, are not blameless. But Zacharias both practiced the commandments and practiced them blamelessly, not performing them in order to please men.

⁸ And they had no child, because that Elizabeth was barren; and they both were now well stricken in years. The wives of the righteous, and righteous women themselves, are often childless, that you may learn that the law does not demand bodily fruitfulness, but spiritual. “Both were well stricken” in years, both in body and in spirit; for indeed they had advanced in soul as well — that is, they had made progress, setting ascents in their heart, and having day, not night, for their life, as walking in light becomingly.

⁹ And it came to pass, that while he executed the priest’s office before God in the order of his course, according to the custom of the priesthood, his lot was to burn incense when he went into the temple of the Lord; and the whole multitude of the people were praying without at the hour of incense. Before God only the pure perform the priestly office; but from the impure God turns away his face. And when was it that his lot fell to burn incense? Surely at the time of the atonement, when the high priest alone entered into the Holy of Holies; that we may learn that, just as this high priest, entering into the Holy of Holies, received a fruit, so also the Lord Jesus, the one and truly great High Priest, entering into the Holy of Holies — that is, into heaven with his flesh — received the fruit of his incarnate sojourn, namely our adoption and salvation.

¹⁰ And there appeared to him an angel of the Lord standing on the right side of the altar of incense. The angel does not appear to all, but to the pure in heart, such as Zacharias was. He said “the altar of incense,” since there was also another altar, that of the whole burnt offerings. “And Zacharias was troubled when he saw him, and fear fell upon him. But the angel said to him: Fear not, Zacharias, for your prayer is heard; and your wife Elizabeth shall bear you a son, and you shall call his name John. And you shall have joy and gladness, and many shall rejoice at his birth.” Zacharias is troubled, for an unaccustomed sight troubles even the saints. But the angel allays the trouble; for everywhere this was the mark of distinction between visions that are from God and those that are demonic: if the reasoning begins from trouble and at last is settled, the fear being quickly dissolved, the vision is truly divine; but if the fear and trouble are rather intensified, the vision is demonic. And why does the angel say, “Your prayer is heard, and your wife Elizabeth shall bear you a son” — was Zacharias praying for a child, and not rather for the sins of the people? Some say, then, that since he was praying for the sins of the people, and was about to beget a son who would cry, “Behold the Lamb of God, who takes away the sin of the world,” fittingly the angel says to him that “your prayer is heard” for the forgiveness of the sins of the people; “for you shall beget a son through whom there shall be forgiveness of sins.” But others understand it thus: “Your prayer is heard, Zacharias, and God has forgiven the people their sins”; then, as though Zacharias had said, “Whence is this plain?” the angel says, “This I give you for a sign, that Elizabeth shall bear you a son”; so that from Elizabeth’s bearing it should be made credible to him that the people’s sins were forgiven.

¹¹ 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 Spirit, even from his mother’s womb. 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 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. The angel promises that John shall be great — but “in the sight of the Lord”; for many are called great in the sight of men, and not of God, such as the hypocrites. But John was great in soul, just as everyone who is offended is small in soul; for no one who is great is offended, but the small and faint-hearted. The Lord therefore says, “Whoever shall offend one of these little ones.” And just as those who begot John were righteous before God, so also their child was great before the Lord. “Strong drink” is said of everything able to produce drunkenness, even though it be not from the vine. While still in his mother’s womb he was filled with the Holy Spirit, when the Mother of the Lord came to Elizabeth, and the babe leaped, exulting at the Lord’s presence. “He turned the hearts of the fathers to the children,” that is, of the Hebrews to the apostles; for the Jews were the fathers, and the apostles their children. He turned, then, the hearts of the Jews to the apostles, teaching and bearing witness concerning Christ; and he who bears witness concerning Christ surely renders his disciples worthy of trust as well. John did not turn all, but many; the Lord, however, enlightened all. He came “in the spirit of Elijah,” inasmuch as grace worked in John as it had in Elijah; for Elijah is forerunner of the second coming, and John of the first. And “in the power of Elijah” — for the comings of both, of Elijah and of John, have the same power, since they gather men to Christ. And in another sense John came in the power and spirit of Elijah, because he too was a dweller in the desert, frugal, and reproving, as that one was. He turned also the disobedient Jews “by the wisdom of the just,” that is, by the teaching of the apostles; for the wisdom of the apostles is the grace of the Spirit within them, by which they were governed. And he made ready “for the Lord” — that is, for Christ — “a people prepared,” that is, made ready to receive the preaching. What I mean is this: when a prophet came preaching, not all believed, but only the prepared, that is, those who had made themselves ready beforehand for this. For just as, if someone comes to a house by night, not all receive him, but those who are awake to receive him, so also John made ready a people prepared, that is, made ready beforehand, for the reception.

¹² And Zacharias said to the angel: Whereby shall I know this? For I am an old man, and my wife is well stricken in years. And the angel answering said to him: I am Gabriel, that stand in the presence of God; and I am sent to speak to you, and to bring you these glad tidings. And behold, you shall be silent and not able to speak, until the day that these things shall come to pass, because you believed not my words, which shall be fulfilled in their season. Although Zacharias was righteous and holy, yet, looking to the marvel of begetting a child, he did not readily believe. Therefore the angel states his own rank, that “I am Gabriel, that stand before God” — no deceiving demon, but an angel of God. “Since, then, you disbelieve, be dumb and unable to speak.” Fittingly he suffered these two things, neither to hear nor to speak: as one who heard amiss, he is condemned to deafness; and as one who contradicted, to silence. Moreover, he was also a foreshadowing of what befell the Jews. For just as this man, old and barren and unbelieving, begot a son greater than the prophets, so also the synagogue and priesthood of the Jews, grown old, barren, unbelieving, and disobedient, nevertheless bore in the flesh the Word of God, the Master of the prophets; and when he was born, those who before were disobedient passed over into faith and good speech.

¹³ And the people waited for Zacharias, and marveled that he tarried so long in the temple. 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. And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house. Do you see how the Jews waited and remained until the priest should come out? But we Christians, as soon as we enter the church, think we suffer some dreadful thing if we do not get out. Zacharias beckoned to the people, perhaps as they asked the cause of his silence; for being unable to speak, he signified it by a gesture. And observe: until the days of his ministration were completed, he did not depart to his house, but stayed near the temple; for the hill country lay truly far off and distant from Jerusalem. Yet even if the priest had his house in Jerusalem itself, it was not permitted him to go outside the courts of the temple during the time of his course — whereas we, alas, how we despise the divine services! And that Zacharias could not speak but beckoned to the people signifies the irrational polity of the Jews; for having killed the Word, they cannot render an account concerning what they do or say, but even if you ask them anything prophetic, they are silenced and cannot give you word or answer.

¹⁴ And after those days his wife Elizabeth conceived, and hid herself five months, saying: Thus has the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. Being chaste, Elizabeth was ashamed, and for this reason hid herself, because she had conceived in old age. For five months she hid herself, until Mary too should conceive; but from the time that Mary too conceived, and the babe leaped in her womb, she no longer hid herself, but even spoke openly, as the mother of such a child, honored with prophetic dignity even before he was born.

¹⁵ And in the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. And the angel came in to her and said: Hail, you that are highly favored, the Lord is with you: blessed are you among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said to her: Fear not, Mary, for you have found favor with God. He calls “the sixth month” the sixth from the conception of John. He says that the Virgin was betrothed to a man of the house of David, in order to show that she too was descended from the line of David; for it was the law that both parties should be of the same family and the same line. And since the Lord said to Eve, “In sorrow shall you bring forth children,” the joy which the angel brings to the Virgin dissolves this sorrow, saying, “Hail, you that are highly favored.” And since Eve was cursed, this woman hears herself called “blessed.” She pondered concerning the salutation, what manner it might be — whether perhaps something improper and unchaste, as from a man to a maiden, or rather divine; since the mention of God accompanied the salutation, in the words “The Lord is with you.” First he settles her heart from fear, that, being in tranquility, she might receive the divine answer; for it was not possible, while she was troubled, that she should accurately hear what was to come to pass. And what he said above, “highly favored,” he now, as it were, interprets, saying: “For you have found favor with God.” For this is what it is to be highly favored — to find favor with God, that is, to be pleasing to God. But this is something common, for many others also found favor with God; what follows, however, is not common.

¹⁶ And behold, you shall conceive in your womb and bring forth a son, and shall call his name Jesus. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give to him the throne of David his father. And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. “Behold, you shall conceive” — this extraordinary thing, of which no other was counted worthy. He said “in your womb,” to show that the Lord was made flesh from the very womb of the Virgin, essentially. And rightly was he called Jesus, who came for the salvation of our race; for this name, rendered into the Greek tongue, means “salvation of God.” Jesus, then, is interpreted “Savior,” since salvation also is called “iao.” “He shall be great,” he says, “and shall be called the Son of the Highest.” John too was great, but not also Son of the Highest; whereas the Savior was great inasmuch as he taught, and Son of the Highest both for this very reason (for he taught as having authority), and because of the marvelous working of his miracles. And he who is seen as man is called Son of the Highest; for since there was one hypostasis, in truth the man, the Son of the Virgin, was Son of the Highest. For the Word was Son of the Highest even before the ages, but was not so called, nor was he made known; but when he was made flesh and manifested in the flesh, then indeed he was called Son of the Highest — he who is seen and works the miracles. And when you hear “the throne of David,” do not think of a perceptible kingdom, but a divine one, which he reigned over all the nations through the divine preaching; for the “house of Jacob” are both those of the Hebrews who believed and also those from the other nations; for these are properly Jacob and Israel. And how is he said to sit upon the throne of David? Hear: David was small among his brethren, and the Lord was despised and slandered as a glutton and a wine-bibber and a carpenter’s son, and was dishonored among his brethren, the sons of Joseph — for not even his brethren, it says, believed in him. That one was persecuted while doing good, and the Lord was slandered and stoned while working miracles. That one conquered and reigned through meekness, and the Lord, having through meekness accepted the cross, reigned. Do you see how he is said to sit upon the throne of David? For as David received the perceptible kingdom, so also the Lord the spiritual one, of which there shall be no end; for there shall be no end of the kingdom of Christ, that is, of the knowledge of God and of Christianity. For even when persecuted, we shine with the grace of Christ.

¹⁷ Then said Mary to the angel: How shall this be, seeing I know not a man? And the angel answered and said to her: The Holy Spirit shall come upon you, and the power of the Highest shall overshadow you; therefore also that holy thing which shall be born of you shall be called the Son of God. Not as one disbelieving did the Virgin say, “How shall this be to me?” but as one wise and prudent, seeking to learn the manner of the thing; for nothing of the kind had happened before, nor would happen afterward. Therefore the angel pardons her, and does not condemn her as he did Zacharias, but rather interprets the manner. For Zacharias was fittingly condemned, since he had many examples — that many barren women had borne; but the Virgin had no example. “The Holy Spirit,” he says, “shall come upon you,” making your womb fruitful and fashioning the flesh for the consubstantial Word; and “the power of the Highest,” that is, the Son of God — for Christ is the power of God — “shall overshadow you,” that is, shall cover you, shall surround you on every side. For as a bird overshadows its nestlings, gathering them all under its wings, so also the power of God enfolded the whole Virgin; and this is to overshadow. But another might perhaps say that, as the painter first sketches in shadow and then completes the coloring, so also the Lord, fashioning the flesh for himself and forming the image of the man, first overshadowed it in the womb of the Virgin, having compacted flesh from the blood of the Ever-Virgin, and then by little formed it. But this is doubtful; for some say that, as soon as the Lord overshadowed the womb of the Virgin, the babe was at once complete, while others do not accept this. Hear what he says: “Therefore also that holy thing which is born” — that is, that which is growing little by little in your womb, and was not at once complete. And from this also the mouth of Nestorius is stopped; for he said that it was not the Son of God who, dwelling in the womb of the Virgin, was made flesh, but a mere man born of Mary, who afterward had God attending him. Let him hear, then, that what was born in the womb, that was the Son of God; and it was not that one thing was carried in the womb and the Son of God another, but he was one and the same, the Son both of the Virgin and of God. And see how he revealed the holy Trinity, naming the Holy Spirit, the Son as power, and the Father as the Highest.

¹⁸ And behold, Elizabeth your kinswoman, she also has conceived a son in her old age; and this is the sixth month with her who was called barren. For with God nothing shall be impossible. And Mary said: Behold the handmaid of the Lord; be it to me according to your word. And the angel departed from her. One might be at a loss how Elizabeth was a kinswoman of the Virgin, seeing that the Virgin was of the tribe of Judah, while Elizabeth was of the daughters of Aaron; for the law commanded marriages to be made within the same tribe, so that kinships too are found among those of the same tribe. Now one might say that the families were confounded from the time of the captivity; but the better explanation is this. Aaron took to wife Elizabeth, the daughter of Aminadab, who was of the tribe of Judah. Do you see that from above, even from Aaron, the Theotokos was a kinswoman of Elizabeth? For since the wife of Aaron was descended from the tribe of Judah, from which the Theotokos also came, and Elizabeth was of the daughters of Aaron, fittingly Elizabeth was a kinswoman of the Theotokos; for her ancestress, namely the wife of Aaron, was of the tribe of Judah. There was also this consequence of the kinship: Elizabeth was the name of Aaron’s wife, and Elizabeth also the name of the wife of Zacharias, as descended from that one. But let us see what the Virgin says: “Behold the handmaid of the Lord; be it to me according to your word.” I am a painter’s tablet: let the artist paint what he wills; let the Lord do what he wishes. So that what she said earlier, “How shall this be to me?” was not of unbelief, but of a desire to learn the manner; for had she disbelieved, she would not have said, “Behold the handmaid of the Lord; be it to me according to your word.” And learn that Gabriel is interpreted “man-God,” Mary “lady,” and Nazareth “sanctification.” Fittingly, then, when God was about to become man, Gabriel is sent, who is interpreted “man-God”; but also the salutation takes place in a holy place, that is, in Nazareth; for where God is, there is nothing unclean.

¹⁹ And Mary arose in those days and went into the hill country with haste, into a city of Judah; and entered into the house of Zacharias, and saluted Elizabeth. And it came to pass, that when Elizabeth heard the salutation of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit, and she cried out with a loud voice and said: Blessed are you among women, and blessed is the fruit of your womb. The Virgin, having heard from the angel that Elizabeth had conceived, ran to her, partly rejoicing at her kinswoman’s good, and partly, as one most prudent, wishing to be fully assured whether he who had appeared to her had spoken truly, that from this she might have no doubt concerning her own case. For being cautious, she feared lest she be deceived — not as disbelieving, but as wishing to learn the matter more exactly. Zacharias, then, dwelt in the hill country, and for this reason she ran there. And John, having received an extraordinary gift beyond the rest of men, leaps in his mother’s womb, whence also he is greater than the prophets. For they prophesied after being born, but he, while still in his mother’s womb, was counted worthy of such a gift. For observe: the Virgin saluted Elizabeth, that is, addressed her. The voice of the Virgin, then, was the voice of God who was being made flesh within her; and for this reason it both gave grace to the Forerunner in the womb and made him prophesy. For whatever Elizabeth said prophetically to Mary were not the words of Elizabeth, but of the babe; the mouth of Elizabeth only served, just as the mouth of Mary served the Son of God who was in her womb. For when the babe leaped in the womb, then Elizabeth was filled with the Spirit. For had not the babe leaped, she would not have prophesied. And so, just as they say the prophets first were in ecstasy and inspired, and then prophesied, so perhaps John too first leaped, as it were in inspiration, and then through his mother’s mouth prophesied. And what did he prophesy? “Blessed are you among women.” Then, since many holy women bore profane children, as Rebekah bore Esau, he says, “But also the fruit of your womb is blessed.” And it may be understood in another way: “Blessed are you among women”; then, as though someone had asked, “Why?” she gives the cause: “For blessed is the fruit of your womb” — that is, for God is the fruit of your womb, and God alone is blessed; as David also says, “Blessed is he that comes.” For Scripture is wont to use the conjunction “and” in place of “for,” as in “Give us help, and vain is the salvation of man,” instead of “for vain is the salvation of man”; and again, “You were angry, and we have sinned,” instead of “for we have sinned.” And he called the Lord “the fruit of the womb” of the Theotokos, because fathers are the fruit of the Lord, but Christ is the fruit of the womb alone.

²⁰ And whence is this to me, that the mother of my Lord should come to me? For lo, as soon as the voice of your salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed; for there shall be a fulfillment of those things which were told her from the Lord. Just as afterward, when Christ came to be baptized, John hindered him out of reverence, saying, “I am not worthy,” so also now he speaks through his mother: “Whence is this to me, that the mother of my Lord should come to me?” — naming her the mother of the Lord while she yet carried him in the womb, before she bore him. For in the case of others, before they bear, one ought not to call them mothers, because of the fear of miscarriage, that is, of loss; but in the case of the Virgin nothing of the kind was to be suspected. Therefore even before bearing you are a mother, and blessed are you, O Mary, who did believe that there shall be a fulfillment of the things told you from the Lord.

²¹ And Mary said: My soul does magnify the Lord, and my spirit has rejoiced in God my Savior. For he has regarded the low estate of his handmaiden; for behold, from henceforth all generations shall call me blessed. For he that is mighty has done to me great things; and holy is his name. And his mercy is on them that fear him from generation to generation. The Virgin, more perfectly assured, glorifies God, ascribing the wonder to him and not to herself. “For he,” she says, “looked upon me the lowly one — I did not look up to him; he had mercy on me — I did not seek him; and from henceforth all generations shall call me blessed,” not Elizabeth only, but also the generations of those who believe. And why shall they call me blessed? Is it for my virtue? No; but because God has done great things with me. And she named him “mighty,” that no one might disbelieve what is said, reasoning that the Lord is not unable to do these things. And she said “holy is his name,” showing that the most pure one is in nothing defiled by being conceived in a woman’s womb, but remains holy. And his mercy is not upon me alone, but upon all who fear him; for those who do not fear him, but are altogether unworthy, are not pitied. And by saying that the mercy of God is “from generation to generation,” she showed that men are pitied both in the present generation, that is, in this present age, and in the generation to come, that is, in the age without end; for here they receive a hundredfold, and there far more. And note that first the soul magnifies the Lord, and then the spirit rejoices. What I mean is this: he magnifies God who walks worthily of God. You were called a Christian: do not diminish the dignity and name of Christ by doing what is unfitting, but magnify it, accomplishing great and heavenly deeds; and then your spirit too shall rejoice — that is, the spiritual gift which you did receive through your great deeds shall leap and advance, and shall not be contracted and, so to speak, deadened. And know that Scripture seems plainly to use “spirit” and “soul” for the same thing, but properly distinguishes them. It calls a man “natural” who lives according to nature and is governed by human reasonings, such as one who, when stirred, eats, hates his enemy, and in short imagines nothing above nature; but “spiritual” it calls the man who has risen above the laws of nature and thinks nothing human. And this is the difference between soul and spirit in Scripture; physicians, perhaps, distinguish these otherwise, but it is Scripture that concerns us — let the physicians be.

²² He has showed strength with his arm; he has scattered the proud in the imagination of their hearts. He has put down the mighty from their seats, and exalted them of low degree. He has filled the hungry with good things, and the rich he has sent empty away. He has helped his servant Israel, in remembrance of his mercy; as he spoke to our fathers, to Abraham and to his seed for ever. And Mary abode with her about three months, and returned to her own house. The arm of the Father is the Son. God the Father, then, showed strength and power against nature in his Son; for when the Son was made flesh, nature was overcome, a virgin bearing, God being made man, man being made God. And the Lord scattered the proud demons, casting them out of human souls; and some he sent into the abyss, and others into the swine. It may also be understood of the Jews, whom he scattered into every land, and they are dispersed even now. He put down the mighty from their seats — I mean the demons, who tyrannized over men and had men’s souls for thrones, resting in them; but also the Pharisees, who were mighty, as plundering the goods of the poor, and had thrones as teachers, from which they were cast down. And he exalted them of low degree — the men whom sin had humbled, or the nations; for he exalted these, granting them adoption. And likewise the hungry, the same ones, I mean those of the nations — for they had no Scriptures, nor law, nor commandments — he filled with the good things of Scripture; while the rich Jews, rich in law and commandments, he sent away outside Jerusalem, both the upper and the lower, empty of every good; for the Jews now have nothing, even if they seem to have. He helped Israel his servant — either he speaks of the perceptible Israelites, for many tens of thousands of these also believed, and the promise to Abraham was fulfilled, God having said to him, “In your seed shall all the tribes of the earth be blessed”; or he speaks of the spiritual Israel, for everyone who sees God is called Israel, since the name so interpreted means “seeing God.” He helped, then, these who see God, leading them up to the heavenly inheritance. And Mary abode with Elizabeth about three months, then returned. For since Elizabeth was about to give birth, the Virgin withdrew because of the multitude that would gather for the birth; for it was unbecoming for a virgin to be present at such occasions. And that the Virgin returned when Elizabeth was about to give birth is plain from this: in the sixth month of the Forerunner’s conception, Mary came to Elizabeth and remained about three months.

²³ Now Elizabeth’s full time came that she should be delivered, and she brought forth a son. And her neighbors and her kinsfolk heard how the Lord had magnified his mercy toward her, and they rejoiced with her. And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said: Not so; but he shall be called John. And they said to her: There is none of your kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing tablet, and wrote, saying: His name is John. And they marveled all. And his mouth was opened immediately, and his tongue, and he spoke, blessing God. The Virgin abode about three months with Elizabeth, perhaps astonished at the marvel, and needing some consolation, which she was to have from being with Elizabeth; but when the birth drew near, she withdrew. And as Elizabeth’s time was fulfilled that she should bring forth, it is to be observed that of sinners it is not said, “The time was fulfilled that she should bring forth,” but only where the one being born is righteous, there it is said; for the births of sinners are, as it seems, unfinished and unfulfilled, and it were better for them had they not been born. And why was the name given after the circumcision? Because one must first receive the seal that is from God, and then the human name; and besides, circumcision signifies this — the casting off of carnal things. No one, then, unless he first cast off and cut away carnal things, is worthy to be named a soldier of God, and to have his name written in the book of the heavens. Elizabeth, as a prophetess, spoke concerning the name, that “John is his name”; and perhaps John himself imposed the name upon himself, for he it was who imparted the prophetic gift to his mother. And Zacharias, unable to declare the name by a gesture, asked for a writing tablet; and since he agreed with his wife concerning the child’s name, all were amazed; for there was no one in their kindred so named, that anyone might say that the two had planned this beforehand. And John is interpreted “the grace of God”; therefore his father too, being immediately filled with grace, prophesies first concerning Christ, and afterward concerning the child.

²⁴ And fear came on all that dwelt round about them; and all these sayings were noised abroad throughout all the hill country of Judaea; and all they that heard them laid them up in their hearts, saying: What manner of child shall this be? And the hand of the Lord was with him. And his father Zacharias was filled with the Holy Spirit, and prophesied, saying: Blessed be the Lord God of Israel; for he has visited and wrought redemption for his people, and has raised up a horn of salvation for us in the house of his servant David; as he spoke by the mouth of his holy prophets, which have been since the world began: that we should be saved from our enemies, and from the hand of all that hate us; to perform mercy with our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham, that he would grant to us, that we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life. Fear came upon all because of the marvel of Zacharias’ speaking out. For as the people had been astonished at his silence, so also at his speaking; that through these two miracles all might reason concerning the child that he was beyond the many. And all these things came to pass by divine economy, that he who was to testify concerning Christ might be worthy of trust, and that all might be assured from the very birth of John that he was beyond the many. And Zacharias blesses God as having visited the Israelites; for in truth he came to the lost sheep of the house of Israel, but the more part of them would not receive the grace; therefore he visited the true Israelites, who are those who believed. And he raised up a horn of salvation, that is, a saving power and kingdom; for the horn signifies power, since horned animals have their strength in their horns; or a kingdom, for kings were anointed with the horn. Christ, then, is the power and kingdom of the Father; he was raised up for us as a horn of salvation. For God seemed to sleep, overlooking the many sins and being long-suffering toward idol-madness; but in the last times, being made flesh, he was awakened and crushed all the demons that hate us, no longer enduring to sleep and to be long-suffering. He was raised up “in the house of David,” that is, in Bethlehem, for there he was born; and Bethlehem is, of course, the city of David, even as the prophets foretold. For all spoke concerning the incarnation; and Micah makes mention also of the house of David, namely Bethlehem, saying, “And you, Bethlehem, are by no means the least; for out of you shall come forth a ruler.” And he wrought mercy not with the living only, but also with our fathers; for the grace of Christ ran back even to those already dead. What I mean is this: he gave us, the living, the hope of resurrection, and we shall rise; but not we alone shall be counted worthy of this grace, but also those who died before us; for the whole of nature obtained the good. And in another sense he wrought mercy with the fathers, inasmuch as he fulfilled their hopes; for whatever they expected, they saw accomplished in Christ. And indeed the fathers, beholding their children enjoying so many good things, rejoice, and becoming partakers of the gladness, receive the mercy to themselves. And what covenant did he remember, and what oath made to Abraham? Surely that one: “Blessing I will bless you, and multiplying I will multiply you.” For Abraham has now been truly multiplied, all the nations being made his adopted sons through faith; for as he believed, so also these were made his own through faith. And he delivered us from our enemies “without fear”; for often some are delivered, but with fear and many struggles and warfare; whereas Christ, with no toil on our part, was crucified for us, and thereafter delivered us without fear, that is, without danger. And why did he deliver us — was it that we might live softly? No; but that we might serve him, not once, nor for two days, but all the days; and to serve, not by bodily worship and ministry alone, but in holiness and righteousness. Holiness is what is just toward God; righteousness, what is just toward men. For example, if a man abstains from sacred things, and does not lay hands upon divine things impiously, but preserves all honor toward things honorable, such a man is holy; likewise he who reveres his parents is holy, for these too are household gods. And if a man be not covetous, nor a plunderer, nor a thief, nor an adulterer, nor a fornicator, such a man is righteous. Thus, then, one must serve God: in holiness, I mean reverence toward divine things, and in righteousness, the praiseworthy conduct toward human things; and to serve “before him,” not before men.

²⁵ And you, child, shall be called the prophet of the Highest; for you shall go before the face of the Lord to prepare his ways; to give knowledge of salvation to his people by the remission of their sins, through the tender mercy of our God, whereby the dayspring from on high has visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. And the child grew, and grew strong in spirit, and was in the deserts till the day of his showing to Israel. It might seem strange that Zacharias speaks to the child; for surely one ought to converse with a child who has no perception. One may say, then, that just as the child had a strange birth, leaping and prophesying in the womb at the coming of Mary, so it is nothing incredible that he should also perceive the things said by his father after his birth. “You shall go before the Lord,” he says, “leaving me almost at once.” For Zacharias knew that he would soon be bereft of him, since he was to flee into the deserts. And why shall you go before? To prepare the ways of the Lord; and the ways are the souls along which the Lord journeys. The Forerunner, then, prepared the souls, that Christ might walk in them. And how did he prepare them? By giving knowledge of salvation to the people; for salvation is the Lord Jesus, and the knowledge of salvation — that is, of Christ — was given to the people by John, for John bore witness concerning Jesus; and the knowledge came “by the remission of sins.” For the Lord could not otherwise have been known to be God, unless he had forgiven the people their sins; for it belongs to God to forgive sins. And he forgave us these “through the tender mercy” — not because of our works, for we did nothing good; but he visited us “from on high,” being called the dayspring; for he is the Sun of righteousness. And he gave light to us who sat in darkness, that is, in ignorance, and in the shadow of death, that is, in sin; for two evils held sway over the nature of men: ignorance of God, which the Greeks had, and sin, which the Hebrews had, even though they knew God. He gave light, then, to human nature, that he might enlighten both those in darkness, that is, in ignorance and godlessness, and those sitting in the shadow of death, that is, in sin. And sin is the shadow of death by this reasoning, as I think: just as the shadow follows the body, so also where there is death, there is sin. For example, Adam died, and there forthwith was sin; nor will you find the death of Christ apart from sin, for Christ died, but for my sins; so that sin is fittingly said to be the shadow of death, as ever attending it. And there are other things one might say to this, which I think we said in expounding Matthew. But is it enough only to give light to those darkened? No; one must also guide our feet into the way of peace, that is, of righteousness; for as sin is enmity toward God, so righteousness is peace. The way of peace, then, is the conduct of righteousness, toward which Christ, who arose from on high, guided the feet of our souls. And the child grew according to bodily age, and grew strong in spirit; for together with the body the spiritual gift also grew, and the more the child increased, the more the energies of the Spirit were displayed, the instrument being able to contain them. And why was he in the deserts? That he might pass his life outside the wickedness of the many, and that, abashed before no one, he might reprove with boldness; for had he been in the world, he might perhaps have been defiled by friendships and the customary dealings of men; and at the same time that he might be worthy of trust when he was to preach concerning Christ, being indeed a dweller in the desert and beyond the many. And he was hidden in the deserts until God was pleased to show him to the people of Israel.