Luke 1:6

St. Luke commences the history of his Gospel with Zacharias and the birth of John; relating one marvelous event before another, the less before the greater. For since a virgin was about to become a mother, it had been fore-ordained by grace that the old should previously conceive. He fixes the time, when he says, In the days of Herod, and in the following words adds his rank, king of Judea. There was another Herod, who killed John; he was tetrarch, whereas this one was king.

Now the time of Herod, i. c. of a foreign king, bears witness to our Lord’s coming, for it had been foretold, The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come. For from the time that our fathers came out of Egypt, they were governed by judges of their own nation, until the Prophet Samuel; and then by kings, until the carrying away to Babylon. But after the return from Babylon, the chief power was in the hands of priests, until the time of Hyrcanus, who was both king and high priest. He was slain by Herod, after which the government of the kingdom was delivered over by the command of Augustus Caesar to this same Herod, a foreigner, in whose thirty-first year, according to the prophecy we have mentioned, Shiloh came.

Divine Scripture teaches us with respect to those whom we commemorate, that not only the characters of the men themselves, but of their parents also, ought to be praised, that they might be distinguished by an inheritance, as it were, handed down to them of unspotted purity. Now not only from his parents, but also from his ancestors, St. John derives his illustrious descent, a descent not exalted by secular power, but venerable from its sanctity. Complete then is that praise which comprehends birth, character, office, actions, and judgments. The office was that of the Priesthood, as it is said, A certain Priest of the name of Zacharias.

For John was allotted a Priestly tribe, that he might with the more authority herald forth a change of priesthood.

His birth is implied in the mention made of his ancestors. Of the course of Abia, i.e. of high rank among the noblest families.

There were Princes of the Sanctuary or High Priests, both of the sons of Eleazar and the sons of Thamar, whose courses according to their respective services when they entered into the House of God David divided into twenty-four lots, of which the family of Abia (from which Zacharias was descended) obtained the eighth lot. But it was not without meaning that the first preacher of the new covenant was born with the rights of the eighth lot; because as the old Covenant is often expressed by the seventh number on account of the Sabbath, so frequently is the new Covenant by the eighth, because of the sacrament of our Lord’s or our resurrection.

Wishing to show also that John was legally of Priestly descent, Luke adds, And his wife was of the daughters of Aaron, and her name was Elisabeth, for it was not permitted to the Jews to take a wife from any other tribe but their own. Elisabeth by interpretation signifies “rest,” Zacharias “the remembrance of the land.”

John was born of just parents, that so he might the more boldly give precepts of justice to the people, which he had not learnt as novelties, but had received by right of inheritance from his ancestors. Hence it follows, And they were both just before God.

Here their whole character is comprehended in their justice, but it is well said before God, for a man by affecting a popular good-will might seem just to me, but not be just before God, if that justice instead of springing from simpleness of heart, was a mere presence carried on by flattery. Perfect then is the praise, “that a man is just before God;” for he only is perfect who is approved by Him who cannot be deceived. St. Luke comprehends the action in the commandment, the doing justice in the justification. Hence it follows, walking in all the commandments and justifications of the Lord. For when we obey the command of heaven we walk in the commandments of the Lord, when we observe justice we seem to possess the justification of the Lord. But to be “blameless” we must “provide things honest”, not only before God, but also before men; there is no blame when both motive and action are alike good, but a too austere righteousness often provokes censure. A righteous act may also be done unrighteously, as when a man out of ostentation gives largely to the poor, which is not without just cause of blame. It follows, And they had no son, because Elizabeth was barren.

Not only Elisabeth, but the wives of the Patriarchs also, Sarah, Rebecca, Rachel, were barren, which was counted a disgrace among the ancients. Not that their barrenness was the effect of sin, since all were just and virtuous, but ordained rather for our benefit, that when you saw a virgin giving birth to the Lord, you might not be faithless, or perplexing your mind with respect to the womb of the barren

And that you might learn that the law of God seeks not a bodily increase of sons but a spiritual, both were far advanced, not only in the body but in the Spirit, “making ascents in their heart,” having their life as the day not as the night, and walking honestly as in the day.

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 great deal. For he is in harmony with the commandments and ordinances of the Lord, even as the strings are with the harp, and is no less blameless than was Zacharias the priest. Wherefore my soul declares his mind towards God a happy one, knowing it to be virtuous and perfect, and that his stability as well as freedom from all anger is after the example of the infinite meekness of the living God.

1. Luke also, the follower and disciple of the apostles, referring to Zacharias and Elisabeth, from whom, according to promise, John was born, says: “And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.” And again, speaking of Zacharias: “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 priest’s office, his lot was to burn incense;” and he came to sacrifice, “entering into the temple of the Lord.” Whose angel Gabriel, also, who stands prominently in the presence of the Lord, simply, absolutely, and decidedly confessed in his own person as God and Lord, Him who had chosen Jerusalem, and had instituted the sacerdotal office. …

Now what must we say of Zacharias and Elisabeth, who are often alleged against us in discussions on this question, except that there is clear evidence in the Scripture that Zacharias was a man of eminent righteousness among the chief priests, whose duty it was to offer up the sacrifices of the Old Testament? We also read, however, in the Epistle to the Hebrews, in a passage which I have already quoted in my previous book, that Christ was the only High Priest who had no need, as those who were called high priests, to offer daily a sacrifice for his own sins first, and then for the people. …

“They also, says he, “quote the text: ‘For in thy sight shall no man living be justified.’” And his affected answer to this passage amounts to nothing else than the showing how texts of Holy Scripture seem to clash with one another, whereas it is our duty rather to demonstrate their agreement. These are his words: “We must confront them with this answer, from the testimony of the evangelist concerning holy Zacharias and Elisabeth, when he says, ‘And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.’” Now both these righteous persons had, of course, read amongst these very commandments the method of cleansing their own sins. For, according to what is said in the Epistle to the Hebrews of “every high priest taken from among men,” Zacharias used no doubt to offer sacrifices even for his own sins. …

17. If any one wishes, however, to make up one complete narrative out of all that is said or left unsaid by these two evangelists respectively, on the subject of Christ’s nativity and infancy or boyhood, he may arrange the different statements in the following order: Now the birth of Christ was on this wise. There was, in the days of Herod the king of Judæa, a certain priest named Zacharias, of the course of Abia; and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were well stricken in years. …

Having said that it was of the Holy Ghost, and without cohabitation, he establishes his statement in another way again. Lest any one should say, “Whence doth this appear? Who hath heard, who hath seen any such thing ever come to pass?”, or lest you should suspect the disciple as inventing these things to favor his Master; he introduces Joseph as contributing, by what he underwent, to the proof of the things mentioned; and by his narrative all but says, “If thou doubt me, and if thou suspect my testimony, believe her husband.” For “Joseph,” saith he, “her husband, being a just man.” By “a just man” in this place he means him that is virtuous in all things. …

9. When, afterwards, they were brought before him, and he treated us with the utmost cruelty, Vettius Epagathus, one of the brethren, and a man filled with love for God and his neighbor, interfered. His life was so consistent that, although young, he had attained a reputation equal to that of the elder Zacharias: for he ‘walked in all the commandments and ordinances of the Lord blameless,’ and was untir ing in every good work for his neighbor, zealous for God and fervent in spirit. Such being his character, he could not endure the unreasonable judgment against us, but was filled with indignation, and asked to be permitted to testify in behalf of his brethren, that there is among us nothing ungodly or impious.