Luke 1:13, 15, 14
Fear not, Zachary; thy prayer is heard, and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John; and he shall be great before the Lord, and he shall be filled with the Holy Ghost even from his mother’s womb; and many shall rejoice at his birth. Ps. In Thy strength, O Lord, the king shall joy; and in Thy salvation he shall rejoice exceedingly. Glory be to the Father.
Haydock
Verse 13. Thy prayer is heard. We cannot suppose, as S. Aug. observes, (l. ii. QQ. Evang. c i, tom. 3, part 2, p. 249. Ed. Ben.) that he was praying to have children, when his wife was so advanced in years; that he did not think possible; but he was praying for the people, and for the coming of the Messias. See S. Chrys. hom. ii. de incomprehensibili, tom. 1, p. 454. Nov. Ed. Ben. Wi. — Zachary so far despaired of having any offspring, that he did not believe the angel, when he made him the promise. When therefore the angel says, thy prayer is heard, we must understand it of the prayer he offered in behalf of the people, to whom salvation and remission of sins were to be brought by Christ. The angel, moreover, told him of the birth of his son, who was to be the precursor of Christ. S. Austin. — The son that is to be born of thee, will shew that thy prayer is heard, when he cries out, behold the Lamb of God. S. Chrysos. — It is always a mark of singular merit, whenever the Almighty either appoints or changes the name of a man. Ven. Bede. — The name of John is derived from the Hebrew word, Jochanan, which frequently occurs in the Old Testament, as 1 Par. iii. 15. and vi. 9. and xii. 12. &c. and signifies, blessed with grace or divine favour; see also in Isai. xxx. 18, 19.
Verse 15. After the angel had assured him of the joy this son should bring to many, he acquaints him of the excellency of his virtue. He shall be great before the Lord. He did not extend the boundaries of empire; he did not obtain the triumphs of war, and force captive and degraded kings to pay him homage: but, what is much greater, preaching in a desert, he renounced the pleasures of the world, and with the greatest fortitude repressed and subdued the concupiscence of the flesh. Therefore it is said, he shall drink no wine, nor strong drink. S. Ambrose. — And shall drink no wine, nor strong drink:[4] lit. sicera, by which is signified any liquor that is apt to make a man drunk, according to S. Jerom. Wi. — This prohibition of the angel was a part of the consecration of the Nazarites. See Numb. vi. 3. The word sicera properly signifies wine of the palm-tree; and next to wine of the grape, there was no more common liquor, none more intoxicating. V. — And he shall be filled with the Holy Ghost, even from his mother’s womb; from which words some conjecture, that S. John the Baptist, though conceived in original sin, yet might have been freed from the guilt of it before he came into the world. Of this see S. Aug. Ep. lvii. now Ep. clxxxvii. ad Dardanum. t. ii, p. 685. Ed. Ben. Wi.
Verse 14. This was fulfilled not only at his birth, but ever after by the Catholic Church, celebrating his nativity. A.
Catena Aurea
11. And there appeared unto him an angel of the the Lord standing on the right side of the altar of incense. 12. And when Zacharias saw him, he was troubled, and fear fell upon him. 13. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. 14. And thou shalt have joy and gladness; and many shall rejoice at his birth.
CHRYSOSTOM. (Hom. 2. de Inc. Dei Nat.) When Zacharias entered into the temple to offer up prayers to God for all men, interceding between God and man, he saw an angel standing within, as it is said, And there appeared unto him an angel.
AMBROSE. It is well said that there appeared an angel to Zacharias, who suddenly beheld him; and this is the expression especially used by Divine Scripture with respect to angels or God, that what cannot be seen beforehand may be said to appear. For things which are the objects of our senses are not seen as He is seen, Who is seen only as He will, and Whose nature is not to be seen.
ORIGEN. And we speak thus not only of the present time, but also of the future. When we shall have passed from the world, God will not appear unto all men, nor will the angels, but unto him only who has a clean heart. The place will neither hinder nor serve any one.
CHRYSOSTOM. (Hom. li. in Matt.) But the angel evidently came not in a dream, because the tidings he brought were too hard to be understood, and needed therefore a more visible and marvellous manifestation.
DAMASCENE. (de fide Orthodox. ii. 3.) Angels, however, are revealed not as they really are, but transformed (as men are able to behold them) into whatever the Lord commands.
THEOPHYLACT. It is said the altar of incense, because the other altar was set apart for burnt offerings.
AMBROSE. It was not without good reason that the angel appeared in the temple, for the coming of the true High Priest was now announced, and the Heavenly Sacrifice was preparing at which angels were to minister. For one cannot doubt that an angel stands by where Christ is sacrificed. But he appeared at the right hand of the altar of incense, because he brought down the token of Divine mercy. For the Lord is on my right hand, so that I should not be moved. (Ps. 16:8.)
CHRYSOSTOM. (de Inc. Dei Nat.) The justest of men can not without fear behold an angel; Zacharias therefore, not sustaining the sight of the angel’s presence, nor able to withstand his brightness, is troubled, as it is added, Zacharias was troubled. But as it happens, when a charioteer is frightened, and has let loose his reins, the horses run headlong, and the chariot is overturned; so is it with the soul, when it is taken by any surprise or alarm; as it is here added, and fear fell upon him.
ORIGEN. A new face suddenly presenting itself to the human eye, troubles and startles the mind. The angel knowing this to be the nature of man, first dispels the alarm, as it follows, But the angel said unto him, Fear not.
ATHANASIUS. (in vita Anton.) Whereby it is not difficult to discern between good and bad spirits, for if joy has succeeded to fear, we may know that relief has come from God, because the peace of the soul is a sign of the Divine Presence; but if the fear remains unshaken, it is an enemy who is seen.
ORIGEN. The angel not only soothes his fears, but gladdens him with good tidings, adding, For thy prayer is heard, and thy wife Elisabeth shall bear a son.
AUGUSTINE. (de Quæst. Evan. l. i. q. l.) Now here we must first consider that it is not likely that Zacharias, when offering sacrifice for the sins or for the salvation or redemption of the people, would neglect the public petitions, to pray (though himself an old man, and his wife also old) that he might receive children; and, next, above all that no one prays for what he despairs of ever obtaining. And even up to this time, sc much had he despaired of ever having children, that he would not believe, even when an angel promised it to him. The words, Thy prayer is heard, must be understood therefore to refer to the people; and as salvation, redemption, and the putting away of the sins of the people was to be through Christ, it is told Zacharias that a son shall be born to him, because that son was ordained to be the forerunner of Christ.
CHRYSOSTOM. (sup.) Or it means, that this was to be the proof of his prayer having been heard, namely, that a son should be born to him, crying, Behold the Lamb of God!
THEOPHYLACT. As if when Zacharias asks, How shall I know this? the angel answers, Because Elisabeth shall bring forth a son, thou shalt believe that the sins of thy people are forgiven.
AMBROSE. Or, as follows; Divine mercy is ever full and overflowing, not narrowed to a single gift, but pouring in an abundant store of blessings; as in this case, where first the fruit of his prayer is promised; and next, that his barren wife shall bear a child, whose name is announced as follows; And thou shalt call his name John.
BEDE. It is meant as a token of particular merit, when a man has a name given him or changed by God.
CHRYSOSTOM. (Joann. Hom. xviii.) Which must be the meaning here, for those who from their earliest years were destined to shine forth in virtue, received their names at the very first from a divine source; while those who were to rise up in later years, had a name given them afterwards.
BEDE. John is therefore interpreted, “one in whom is grace, or the grace of God;” by which name it is declared, first, that grace was given to his parents, to whom in their old age a son was to be born; next, to John himself, who was to become great before the Lord; lastly, also to the children of Israel, whom he was to convert to the Lord. Hence it follows, And he shall be a joy unto thee, and a cause of rejoicing.
ORIGEN. For when a just man is born into the world, the authors of his birth rejoice; but when one is born who is to be as it were an exile to labour and punishment, they are struck with terror and dismay.
AMBROSE. But a saint is not only the blessing of his parents, but also the salvation of many; as it follows, And many shall rejoice at his birth. Parents are reminded here to rejoice at the birth of saints, and to give thanks. For it is no slight gift of God to vouchsafe unto us children, to be the transmitters of our race, to be the heirs of succession.
15. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. 16. And many of the children of Israel shall he turn to the Lord their God. 17. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
AMBROSE. Next to his becoming the rejoicing of many, the greatness of his virtue is prophesied; as it is said, For he shall be great in the sight of the Lord. The greatness signified is not of the body, but of the soul. Greatness in the sight of the Lord is greatness of soul, greatness of virtue.
THEOPHYLACT. For many are called great before men, but not before God, as the hypocrites. And so in like manner was John called great, as the parents of John were called just, before the Lord.
AMBROSE. He extended not the boundaries of an empire, nor brought back in triumph the spoils of war, (but, what is far greater,) preaching in the desert he overcame by his great virtue the delights of the world, and the lusts of the flesh. Hence it follows; And he shall drink no wine nor strong drink.
BEDE. Sicera is interpreted “drunkenness,” and by the word the Hebrews understand any drink that can intoxicate, (whether made from fruits, corn, or any other thing.) But it was part of the law of the Nazarites to give up wine and strong drink at the time of their consecration. (Numb. 6:5.) Hence John, and others like him, that they might always remain Nazarites, (i. e. holy,) are careful always to abstain from these things. For he ought not to be drunk with wine (in which is licentiousness) who desires to be filled with the new wine of the Holy Spirit; rightly then is he, from whom all drunkenness with wine is utterly put away, filled with the grace of the Spirit. But it follows, And he shall be filled with the Holy Spirit.
AMBROSE. On whomsoever the Holy Spirit is poured, in him there is fulness of great virtue; as in St. John, who before he was born, when yet in his mother’s womb, bore witness to the grace of the Spirit which he had received, when leaping in the womb of his parent he hailed the glad tidings of the coming of the Lord. There is one spirit of this life, another of grace. The former has its beginning at birth, its end at death; the latter is not tied down to times and seasons, is not quenched by death, is not shut out of the womb.
GREEK EXPOSITOR. (Metaphrastes sup.) But what John’s work is to be, and what he will do through the Holy Spirit, is shewn as follows; And many of the children of Israel shall he turn, &c.
ORIGEN. John indeed turned many, but it is the Lord’s work to turn all to God their Father.
BEDE. Now since John (who, bearing witness to Christ, baptized the people in His faith) is said to have turned the children of Israel to the Lord their God, it is plain that Christ is the God of Israel. Let the Arians then cease to deny that Christ our Lord is God. Let the Photiniansc blush to ascribe Christ’s beginning to the Virgin. Let the Manichæns no longer believe that there is one God of the people of Israel, another of the Christians.
AMBROSE. But we need no testimony that St. John turned the hearts of many, for to this point we have the express witness of both prophetic and and evangelical Scriptures. For the voice of one crying in the wilderness, Prepare ye the way of the Lord, and make His paths straight; and his baptisms thronged by the people, declare the rapid progress of conversion. For the forerunner of Christ preached, not himself, but the Lord; and therefore it follows, And he shall go before Him. It was well said, that he shall go before Him, who both in birth and in death was His forerunner.
ORIGEN. In the spirit and power of Elijah.—He says not, in the mind of Elijah, but in the spirit and power. For the spirit which was in Elijah came upon John, and in like manner his power.
AMBROSE. For never is the spirit without power, nor power without the spirit. And therefore it is said, in the spirit and power; because holy Elijah had great power and grace. Power, so that he turned back the false hearts of the people to faith; power of abstinence, and patience, and the spirit of prophecy. Elijah was in the wilderness, in the wilderness also was John. The one sought not the favour of king Ahab; the other despised that of Herod. The one divided Jordan; the other brought men to the Saving waters; John, the forerunner of our Lord’s first coming; Elijah of His latter.
BEDE. But what was foretold of Elias by Malachi, is now spoken by the angel of John; as it follows, That he should turn the hearts of the parents to the children; (Mal. 4:5, 6.) pouring into the minds of the people, by his preaching, the spiritual knowledge of the ancient saints. And the disobedient to the wisdom of the just; i. e. not laying claim to righteousness from the works of the law, but seeking salvation by faith. (Rom. 10. sup.)
GREEK EXPOSITOR. Or else; The Jews were the parents of John and the Apostles; but, nevertheless, from pride and infidelity raged violently against the Gospel. Therefore, like dutiful children, John first, and the Apostles after him, declared to them the truth, winning them over to their own righteousness and wisdom. So also will Elias convert the remnant of Hebrews to the truth of the Apostles.
BEDE. But because he had said that Zacharias’ prayer for the people was heard, he adds, To make ready a people prepared1 for the Lord; by which he teaches in what manner the same people must be healed and prepared; namely, by repenting at the preaching of John and believing on Christ.
THEOPHYLACT. Or, John made ready a people not disbelieving but prepared, that is, previously fitted to receive Christ.
ORIGEN. This sacrament 2 of preparation is even now fulfilled in the world, for even now the spirit and power of John must come upon the soul, before it believes in Jesus Christ.