TITUS Texts: Theophilact of Ohrid, Commentary on St. Luke's Gospel

Theophylact of Bulgaria [Translation of the Gospel of Luke] [Page of ms. J: 33r ; Page of ms. K: 77v] Luke the Divine was by citizenship an Antiochene, by profession a physician, and by external wisdom not only great, but he also gathered together Hebrew learning. He was drawn to Jerusalem when our Lord was teaching, for they say that he was one of the seventy apostles, and that he was a companion of Cleopas in his learning and in his journey with the risen Christ. But when the Lord ascended and Paul was heard, he became his companion, I mean Paul's, and his follower, who wrote his Gospel with great caution, as he himself makes clear in his own introductions. He wrote it after the fifteenth year of the Lord's ascension and addresses it to Theophilus, someone of the rank of syncliticus, that is, a ruler, for the firmness of rulers and authorities is spoken of, as Paul also says to the ruler Festus: "Firmness, Festus." And every man who is God-loving and who sets the passions before him with purity is a God-loving firm man, who is truly worthy of being a hearer of the Gospel.

Chapter 1 The Gospel (1:1-4): Since many have attempted to write the narrative of the deeds accomplished among us, as they were delivered to us from the beginning by the eyewitnesses and servants of the Word, it seemed good to me also, having adhered from above with all reverence, to write in succession for you, most excellent Theophilus, so that you might know concerning whom you have learned the words of reverence. Translation: Who then were those many who attempted? It is clear: the false apostles. For many wrote so-called "Gospels," such as that called "of the Egyptians," and that inscribed "of the Twelve." But they could not complete them, for since they began without divine grace, for this reason they could not finish them. For Luke rightly said: many attempted. But the few, who are Matthew and Mark, not only attempted but also completed, for they had the perfecting Spirit. And "concerning the deeds accomplished," he said, for the mighty works of Christ were not simply, as in the giving of a narrative, but in truth and firm faith and with all accomplishment. And how are these accomplished, tell us, O Luke? As they were delivered from the beginning by the eyewitnesses and servants of the Word.

From this it is clear that Luke was not a disciple from the beginning, but rather later in time. For others were disciples from the beginning: those of Peter and those of Zebedee, to whom were given things that he had not seen. But what is it that says: "Why did you commit to writing?" Those who are prudent in understanding have this. One is that: "First I taught you orally, O Theophilus, and now I preserve for you the written Gospel, so that what was given orally may not be lost from your memory." And the second is this: as we often have the custom, when someone tells us something orally, we become suspicious that he might be lying. But when those things he says are also written down, then we believe that he was not merely trusting that he speaks the truth, unless they were written down. So the Evangelist says this: "For this reason I write the Gospel for you, so that what you learned orally you may preserve with greater care. Especially now that you have become a believer in me, as one so trustworthy concerning those oral things, until I set them down in writing." And you understand this: why it was committed to writing.

For he did not say: "if only to know," but rather "to become known," that is, he received a greater knowledge than this second one, and was confident and confirmed that I did not err. The Gospel (1:5): In the days of Herod, king of Judea, there was a certain priest named Zachariah, of the daily course of Abijah, his wife from among the daughters of Aaron, and her name was Elizabeth. Translation: He mentions the reign of Herod, also indeed, because according to the custom of the prophets he makes the narration, for they would begin thus: "In the days of Joahaz and Hezekiah and of such-and-such a one, something happened," and also because he wishes to give notice concerning Christ, for this reason he mentions Herod, in order to show that Christ truly came in the time of Herod. For this Herod was at the end of the rule of the Jews, as is the prophecy of Jacob. Whence the coming of Christ is truly manifested, and also something else is added, for the infallibility of the Gospel is studied by the mention of time. For it gives authority to those who wish to investigate and to learn from the time the truth of the Gospel's content. And he begins with Zachariah and the birth of John, and does well.

For because he wished to speak about the birth of Christ, John was the forerunner of Christ. Rightly, therefore, before the Lord's birth, he foretells John's, which was not without wonder. For because the Virgin was to give birth, grace arranged beforehand that she should give birth at the full term, not according to the laws of nature, even though from a man. But what is the "course of Abijah"? Some understand it thus: that there were two priests, successors to one another, fulfilling the services, one named Abijah and the other Zachariah. And because Abijah served in that service, after his course Zachariah became the servant. But I do not think it was so. For when Solomon completed the Temple, he also established the courses, which are the weekly divisions. And in this one, which is the eighth, he placed the sons of Core; and in another, Asaph; and in another, Abijah; and in another, someone else.

Now he says: "Zacharias was of the course of Abijah." This must be understood thus: he was of the eighth course of Abijah. Not that after Abijah he served in the eighth priestly course, for he did not say "after" the course of Abijah, but now saying "of the course of Abijah," he indicates that he was from the order of Abijah and from his eighth course. And to show clearly that John was from the priestly tribe on both sides according to the law, he says: "and his wife was of the daughters of Aaron," for it was not permitted to take a wife from another tribe, but only from his own. And Elizabeth is interpreted as "rest of God," and Zacharias as "remembrance of God" or "strong lion.

Gospel (1:6): And both of these were righteous before God. Interpretation: Many are at times righteous, but not before God; rather, they are so in outward appearance and before men. But they were before God in this manner. Gospel (1:6): Observant of all the commandments and ordinances of the Lord, blameless. Interpretation: The commandments are these: do not commit adultery, do not steal. But the ordinances are these: he who speaks evil of his father or mother shall be put to death. For this is an ordinance. And know that it is possible for a commandment also to be called an ordinance, as when a man who justifies himself calls it an ordinance of God confessed. For on that day, as the possessor of the written righteousness, God judges us by His own commandments, for if He had not come and spoken to us, we would have had no sin; and again, by the word which He spoke to them, He judged them. But why does it say: "Observant of all the commandments, blameless"? Hear: Many walk in some part of God's law, but not all, and that for the sake of appearance before men. For they are not blameless. But Zacharias acted also according to the commandments of the Lord.

And they also acted simply, not fulfilling their duty for the sake of pleasing men. Gospel (1:7): And they had no child, for Elizabeth was barren. And both were advanced in their days. Interpretation: The wives of the righteous, and the righteous themselves, are often found childless. So that you may learn that the law does not aim at bodily multitude of children, but at spiritual. And both were advanced both bodily and spiritually. For spiritually advanced, that is, they were perfected in the elevation of the heart by means of the deposit. And they had life by day, not by night, like those who walk shamefully in the day. Gospel (1:8-10): And it came to pass, in that his priesthood, in the order of his daily service before God, according to the custom of the priesthood, the burning of incense in the temple of the Lord was completed. And the whole multitude of the people was praying outside at the time of the incense.

Before God, the holy ones serve as priests, while from the unclean, God turns His face away. But when does He receive the incense? Or is it not rather at the time of pleasure, when He alone would enter, the high priest into the Holy of Holies? For just as this high priest, when he entered the Holy of Holies, then brought forth fruit, so also the Lord Jesus, the one and great and true high priest, perfect in the Holy of Holies—that is, in the heavens themselves with His body—brought forth the fruit of His bodily coming, which is our adoption and salvation. Gospel (1:11): And the angel of the Lord appeared to him, standing on the right side of the altar of incense. Translation: The angel does not appear to all, but only to those holy in heart, as Zacharias was. And the altar of incense—he said this, [Page of ms. K: 80v] because there was also another altar, that of the all-burning sacrifice.

Zachariah was troubled, for when he saw, fear fell upon him. And the angel said to him: Do not be afraid, Zachariah, for your prayer and that of your wife, Elizabeth, have been heard; she will bear you a son. And you shall call his name John. And there shall be for you joy and gladness, and many shall rejoice at his birth. Interpretation: Zachariah was troubled, for even the holy are disturbed by an unexpected vision. But the angel calms his disturbance. For everywhere this is to be recognized as a sign of divine revelations and of demonic fantasies: for if from the disturbance the mind begins and afterwards is calmed, with the fear being completely dissolved, then the revelation is undoubtedly divine. But if the disturbance and fear persist, it is a demonic fantasy. But why does the angel say: Your prayer and that of your wife, Elizabeth, have been heard; she will bear you a son?

For Zachariah was not praying for a child, but for the sins of the people. Some say that since he was praying for the sins of the people, he desired the birth of a son who would be a priest, so that there might be a lamb of God who would take away the sins of the world. Rightly does the angel say to him: Your prayer for the forgiveness of the sins of the people has been heard, for you have begotten a son through whom there will be forgiveness of the sins of the people. Others understand it thus: Your prayer, O Zachariah, has been heard, and God has forgiven the sins of the people. Then how, I ask, is this evident? The angel says to him: I give you this as a sign, for Elizabeth has borne you a son. For from the birth of Elizabeth's son, the forgiveness of the sins of the people becomes credible to you.

He was great before the Lord, and he drank neither wine nor mead, and he was filled with the Holy Spirit from his mother’s womb. And many of the sons of Israel were turned toward the Lord, their God. And they themselves went forth before him with the spirit and power of Elijah, to turn the hearts of fathers toward their children and the disobedient with the understanding of the righteous, to prepare a prepared people for the Lord. Interpretation: The angel proclaims the greatness of John, but before God. For many are called great before men and not before God, like the faithless. But John is great in spirit, just as everyone who stumbles is small in spirit. For no one great stumbles, but only the small and faint-hearted, as the Lord says: “He who causes one of the little ones to stumble.” And just as John’s parents were righteous before God, so their child was great before the Lord. By “mead” is meant anything capable of intoxication, but not from the vine. For while in his mother’s womb, he was already filled with the Holy Spirit when the mother of the Lord came to Elizabeth, and the child rejoiced at the coming of the Lord.

He turned the hearts of the fathers toward the children, for the fathers were Hebrews, while their children were the apostles. And he turned the hearts of the Hebrews toward the apostles, teaching them concerning Christ and bearing witness. And whoever bore witness concerning Christ made the grace of faith worthy also for his disciples. But John did not turn all, but many. The Lord, however, enlightened all. And he came with the spirit of Elijah, for just as grace worked through Elijah, so also through John. For Elijah is the forerunner of the second coming, and John of the first. And with the power of Elijah, because the same and one power belongs to both comings—that of Elijah and that of John, for all are gathered toward Christ. And John came with another power of Elijah, for this one also was a desert-dweller, and more abstemious, and a Levite. And just as he turned the stubborn Jews by the understanding of the righteous, this is, by the teaching of the apostles, for the understanding of the apostles was that grace of Christ which dwelt among them, by which they were made righteous. And he prepared for the Lord, that is, for Christ, a prepared people, that is, ready to receive the preaching. How then do I say, because

When a certain prophet came to preach, not all believed, but only those who were prepared—that is, those who had been previously prepared in their own hearts for this. For just as if someone were to come to a house at night, not all would receive him, but only the wakeful, those who were his intimates, and those prepared to receive him. Thus John prepared the people for the Lord, not the disobedient, but the prepared—that is, those previously prepared to receive Christ. The Gospel (1:18): And Zacharias said to the angel: “How shall I know this, for I am aged and my wife is past her days?” Interpretation: Although Zacharias was righteous and holy, yet even he, considering the infirmities of childbearing, could not easily believe; for which reason the angel speaks of his own honor.

The Gospel (1:19-20): And the receiving angel said to him: I am Gabriel, who stands before God. And I was sent to speak to you and to announce these things to you. And behold, you were silent and unable to ponder until the days when these things came to pass, because you did not believe my words, which were fulfilled in their own time. Translation: He was deaf and unable to speak. And rightly did these two afflictions befall him, so that he could neither hear nor speak. For as to the disobedient one, deafness was a punishment, and as to the one who spoke in opposition, silence was imposed. But it also prefigured the deeds of the Jews. For just as this old, barren, and unbelieving man begot a son greater than the prophets, so too did the synagogue of the Jews and the priesthood, which had grown old, barren, unbelieving, and disobedient, beget the word of God, the king of the prophets, in the flesh; and when he was born, those who had previously been disobedient came to belief and to sweetness of voice.

The Gospel (1:21-22): And the people were waiting for Zacharias and were amazed at his delay within the temple. But when he came out, he was unable to speak to them, and they knew that he had seen a vision within the temple, and that he was a witness to them, and he remained mute. Interpretation: You see how the Jews waited until the high priest came out? But we Christians, as soon as we enter the church, if we do not come out from there, we think that some pleasant thing has befallen us. But Zacharias bore witness, that he might give reasons for silence to the reader, because he was unable to speak, and by this witness he declared it. But see this: until the days of his service were fulfilled, he did not go to his own house, but remained in the temple. And because the temple was undoubtedly a separate place and separated from Jerusalem, yet even if the priest's house were there in Jerusalem itself, he was not permitted to go outside the temple court during the time of his daily service. But we, oh, how negligent we are in divine services! For the inability of Zacharias to speak, but the witness of the people, reveals the speechless citizenship of the Jews.

For the servants of the Word himself are unable to give an account concerning those who are there or speak, but if you ask them something prophetic, they become tongue-tied and are unable to give you a word or an answer. The Gospel (1:24-25): And when the days of his service were completed, [Page of ms. J: 38r] he went to his house. And after these days, Elizabeth, his wife, conceived and hid herself for five months, saying, Thus the Lord has done for me in the days when he looked to remove the reproach among men. Translation: As a lover of purity, Elizabeth kept herself hidden and for this reason concealed herself, until Mary also conceived. But when she conceived and felt the child in her womb, she no longer hid herself, but became bold, as the mother of such a child, who from before birth was honored with prophetic grace.

In the sixth month, the angel Gabriel was sent by God to the city of Galilee, whose name is Nazareth, to a virgin betrothed to a man whose name is Joseph, from the house of David; and the name of the virgin was Mary. And the angel, entering to her, said: "Rejoice, O favored one, the Lord is with you. Blessed are you among women!" But she, upon seeing him, was troubled at his word and thought within herself: "How can this greeting be?" And the angel said to her: "Do not fear, Mary, for you have found grace from the Lord." Translation: "In the sixth month" he says, referring to the month of John's conception, and he says "betrothed to the virgin's man," who is from the house of David, in order to show that the virgin also descended from the lineage of David. For the origin of both parties from the same lineage and the same tribe was established by law. But since the Lord said to Eve: "With sorrow you will bear children," this joy, which the angel brought to the virgin, saying: "Rejoice, O favored one!" dissolves that sorrow. And because Eve was cursed, this one hears "blessed.

But she was pondering the reason for the greeting, until what this might be: whether it was something improper and wanton, as from a man to a woman, or divine, since even the mention of God is conjoined with the greeting, and “The Lord is with you”? For this reason, he first calms her mind from fear, so that, being in a state of tranquility, she might receive the divine annunciation. For it was not possible for her, while in a state of agitation, to heed without error what was said to her. And that which was said above, “having found grace,” as its translator says: “I have found grace before God,” for this is “having found grace,” the finding of grace before God. This is the same as being pleasing to God. But this is common, for many others also found grace before God, whereas the following is found nowhere else.

The Gospel (1:31-33): And behold, she conceived in her womb and bore a son, and called his name Jesus, for he was to be great, and he was to be called Son of the Most High, and the Lord gave him the throne of his father David; and he reigned over the house of Jacob forever, and there was no end to his reign. Interpretation: This is something exceptional, which no one else was deemed worthy of. But he said "conception" in order to show that the Lord was incarnated from her very virginal womb. And he was rightly called Jesus, as the one who came as the Savior of our race, for this name, when translated into the Greek language, is interpreted as "salvation of God." For Jesus is named as Savior, since "iao" is called "to save." The Gospel (1:32): "He was to be great," it says, "and he was to be called Son of the Most High.

John was great, but not the Son of the Most High. But the Savior was great—insofar as he taught, and [Page of ms. J: 39r] the Son of the Most High, for this reason, because he taught in such a way, as he had power and also for the sake of the working of signs and wonders. And he is called the Son of the Most High in the visible man, because from the time when his body was one, which was the Son of the Most High, and again the man, the son of the virgin. For in the beginning of the ages, the Word was the Son of the Most High, but he was not called, nor was he known. But from the time when he became incarnate and appeared in the flesh, then he was called the Son of the Most High also in the one who appeared and worked wonders. But when you hear of the throne of David, do not imagine a physical one, but understand that divine one, by which he became king over all the gentiles through divine preaching. For the house of Jacob from among the Hebrews have become believers, and with them also those from other nations. For these are specifically Jacob and Israel. But how is it said that he sits upon the throne of David? Listen: David was small among his brothers, and the Lord also wished to be despised, as a glutton and a drunkard and the son of a carpenter, and rejected by his brothers, the sons of Joseph.

For neither did his brothers believe in him, as it is said. He, the worker of good deeds, was persecuted by the one who had done good, and the Lord, the worker of miracles, was persecuted and stoned. He, through humility, prevailed and was proclaimed king, and the Lord, through humility, took up the cross and became king. Do you see how it is said that he sits upon the throne of David? For just as David took hold of a sensible kingdom, so the Lord took hold of a spiritual one, which has no end. And because there is no end to the kingdom of Christ, this is the kingdom of theology and Christianity. And when we were persecuted, we shone all the more with the grace of Christ. The Gospel (1:34): And Mary said to the angel: How can this be for me, since I do not know a man?

Not as an unbelieving maiden said, "How can this be for me?" But as a wise and understanding one, she inquired to learn the form of his deed; for neither had anything of this kind been done before, nor would it be done after this. For this reason the angel forgives her and does not punish her, as he did Zacharias, but rather explains to her the form of the approaching event. And Zacharias was justly punished, for he had many examples. Gospel (1:35): The Holy Spirit, it says, came upon you. Translation: Which prepared your womb for childbearing and formed the flesh of the Word, consubstantial with itself. And the power of the Most High is the Son of God, and since Christ is the power of the Most High, it would cool you, that is, it would protect you and completely surround you. For just as a bird cools its chicks by spreading all its wings around them, so the power of God completely surrounded the Virgin. And this is what "it would cool you" means. But if someone else should say, "Just as a painter first sketches and then completes with colors," [Page of ms.

He depicted the form; likewise the Lord, the very creator of his own flesh and the fashioner of the human form, first depicted this in the womb of the virgin, from the virgin’s blood he solidified the flesh and then little by little gave them form. But this is difficult. For some say that as soon as the Lord was conceived in the virgin’s womb, the child was immediately complete. But others do not agree with this. For listen to what he says: “For the sake of holy birth, this is the same,” [Page of ms. J: 40r] “little by little in your womb for your regeneration and not immediately, completely made known,” and thus the face of Nestorius is refuted by these words. For he said that it was not the Son of God, dwelling in the virgin’s womb, who became incarnate, but that a mere man, born of Mary, later had God as his “co-occupant.” Understand then that the one born from her womb was the Son of God and not another, for before he was present in the womb, the Son of God was another, but he was one and the same, son of the virgin mother and of God the father. And you see how he revealed the mystery of the Holy Trinity: the Holy Spirit — power, the Son — the Word, the Father — the Most High.

The Gospel (1:36): And, behold, Elizabeth, your kinswoman, has also conceived a son in her old age. Interpretation: Someone might be perplexed as to how Elizabeth was a kinswoman of the Virgin, since the Virgin was from the tribe of Judah, while Elizabeth was from the daughters of Aaron. For the law commanded that marriage be within the same tribe, since kinships were found among those of the same tribe. It must be said, then, that from the time of the captivity a mixing of tribes occurred. But this is better: Aaron took as wife Elizabeth, the daughter of Aminadab, who was from the tribe of Judah. Do you see how from above, even from Aaron himself, the Mother of God was related to Elizabeth? For since Aaron’s wife was descended from Judah, from whose tribe the Mother of God also came, while Elizabeth was from the daughters of Aaron, Elizabeth was rightly a kinswoman of the Mother of God, because her first mother, who is Aaron’s wife, was from the tribe of Judah. And consider also the succession of kinship: Elizabeth, the wife of Aaron, and Elizabeth, the wife of Zacharias, as one descended from her. But let us see what the Virgin says.

The Gospel (1:38): Behold, the handmaid of the Lord; let it be to me according to your word. Interpretation: I am a painter's panel, upon which the writer may write whatever the Lord wills. For when she first said: How can this be for me? It was not from unbelief, but from a desire to learn the form of the approach. For if she had been unbelieving, she would not have said: Behold, the handmaid of the Lord; let it be to me according to your word. And it is to be understood that Gabriel is interpreted thus: Man-God. And Mary — Lady, and Nazareth — Sanctification. For when God wished to become man, it was fitting that Gabriel be sent, who is interpreted as Man-God. And the annunciation takes place in a holy place, which is Nazareth. For where God is, there is nothing unclean.

The Gospel (1:39-42): And Mary arose in those days, and went quickly into the hill country, to a city of Judah; and she entered the house of Zacharias and greeted Elizabeth. And it came to pass, when Elizabeth heard Mary’s greeting, the child in her womb leaped; and Elizabeth was filled with the Holy Spirit and cried out with a loud voice and said: Blessed are you among women, and blessed is the fruit of your womb! Interpretation: When the virgin heard from the angel that Elizabeth was near, she set out toward her, both rejoicing at the good of her kinswoman, and also, as one desirous of more fully understanding the confirmation of the complete conception, she wished to test whether that which had been revealed to her was true, so that she might not be deceived concerning herself. For as one who was cautious, she feared lest she be somehow led astray. And not as one who was unbelieving, but as one thirsting to learn with utmost certainty about that matter. Now Zacharias dwelt in the hill country, and for this reason she hastened there.

But John, as one who receives a grace greater than that of other men, trembled in his mother's womb, on account of which he is more especially studied as a prophet. For they became prophets only after birth, but he, while still in his mother's womb, was deemed worthy of this grace. For see how it says: the virgin greeted Elizabeth; that is, she spoke. Since the voice of the virgin was the voice of the God incarnate within her. And for this reason the Forerunner also made the womb blessed and revealed himself as a prophet. For whatever prophecies Elizabeth uttered to Mary were not Elizabeth's words, but those of her child, and Elizabeth's mouth merely served, just as Mary's mouth served the Son of God present in her womb. And when the child in the womb began to tremble thus, then Elizabeth was filled with the Spirit. For if the child had not moved, she would not have prophesied. For as they say

Concerning the prophets: first, in the wonder of their making and the enlightenment of their soul, and thus in the beginning of their prophesying, so also John first received [this grace] as one thus enlightened, and thus he prophesied from his mother's womb. And what did he prophesy? "Blessed are you among women!" Then, because many holy women many times gave birth to unclean ones—as, for example, Rebecca to Esau—he says: "And the fruit of your womb is blessed!" And let another understand this, that: "Blessed are you among women." As if someone were to ask him: "Why is she blessed?" He gives the reason, because: "The fruit of your womb is blessed." This means that the fruit of your womb is God, for God is blessed, as David says: "Blessed is the coming one." And as for the following, it is a custom of Scripture to use "for" in place of "because." As when it says: "And vain is the life of man," instead of: "Because vain is the life of man." And again: "You are angry, and we sinned," instead of: "Because we sinned." And concerning the fruit of the womb of the Mother of God Mary, the Lord said this, because her conception was without a man.

For other children are the offspring of their fathers, but Christ is the offspring of the womb of the Mother of God alone, for she alone brought him forth as fruit. The Gospel (1:43-45): And whence to me is this, that the mother of my Lord should come to me? For, behold, as the sound of your greeting reached my ears, this child leaped with joy in my womb, and blessed is he who has heard, for the fulfillment of what was said concerning him, concerning the Lord, shall come to pass. Translation: Just as John, when Christ came to be baptized, restrained him, saying with reverence, "I am not worthy," so now his mother speaks: "Whence is this to me, that the mother of my Lord should come to me?" Before the birth of the Lord, she is called mother as the one who received him into her womb. For others, before birth, it is not fitting to be called mother, for fear of instability. But concerning the Virgin, there was no such doubt. Therefore, before the birth, she is mother, and blessed are you, O Mary, as one who believes that the fulfillment of what was said by the Lord shall come to pass.

The Gospel (1:46-50): And Mary said: My soul magnifies the Lord, and my spirit rejoiced in God my Saviour, for he looked upon the lowliness of his handmaid. For, behold, from now on all generations will call me blessed; for the mighty one has done great things with me, and his name is holy. And his mercy from generation to generation is upon those who fear him. Translation: The most perfectly grace-filled virgin magnifies God, for she ascribes the wonder to him and not to herself. For: He looked, she says, upon the lowly; I did not look up to him. He had mercy on me, I did not seek him out. And from now on all generations will call me blessed, not only Elizabeth, but all generations of the faithful. But why will they call me blessed? Is it because of my own virtue? Not at all, but because God has done great things with me. And he strongly named him, so that no one would be unbelieving of these words. The speaker speaks thus, that God is able to do these things. And the sanctification of his name he declared, showing that he who is from the holy ones is in no way defiled by the womb of a woman through conception, but remains holy.

whose mercy is not only upon me, but is upon all who fear him. For those who do not fear him, but are utterly unworthy, will not be pitied. And when she said that the activity of God’s mercy is from generation to generation, she revealed that even in the present generation [Page of ms. K: 87r] they will be pitied; that is, in this present age and in the ages to come, I mean, the endless ages. For here they receive a portion, but there a much greater one. But understand that first she says, “My soul magnifies the Lord,” and then, “my spirit rejoiced,” concerning which I conceive this interpretation: she magnifies God, who proceeds in a manner worthy of God. You are called a Christian; do not debase the name of Christ and the honor due him by unseemly deeds, but magnify him by the performance of great and heavenly works. Then your spirit also will rejoice; that is, the spiritual grace which you receive through great achievements will tremble and increase, not diminish. But know this, that the Scripture simply, until it comes to receive the same and one essence, is conceived as having those two names of the soul, but it distinguishes them properly.

For in the flesh, a man is subject to the natural order, but as a living being governed by human reason, when he is angry, he is a devourer, a hater of his enemy, and simply speaking, he is not mindful of anything beyond his own nature. But spiritually, he is fulfilled by the higher laws of nature and is not mindful of anything human. And this is the division between the flesh and the spirit in the scriptures. Although physicians divide these differently, for us the inquiry is of the scripture, while physicians are given over to corruption. The Gospel (1:51-52): He strengthened with his own arm; he scattered the proud with the thought of their hearts. He humbled the mighty from their thrones, and exalted the lowly. He filled the hungry with good things, and made the rich empty. He helped Israel, his servant, to remember mercy, as he spoke to our fathers Abraham and his descendants forever.

The arm of the Father is the Son. For God, through His Son, established strength and power over nature. For when the Son became incarnate, nature was overcome, by the manifestation of the Virgin as mother, by the deification of God and the deification of man. And the Lord scattered the proud demons, having expelled them from the souls of men. And some he cast into the abysses, while others he sent into swine. It is also possible to understand this concerning the Jews, whom he scattered throughout the whole world, and now they wander about as exiles. Along with this, he also destroyed the mighty from the thrones of the demons, I mean those who were powerful over men and had as thrones human souls, as if dwelling among them. But the Pharisees were also powerful, as plunderers of the poor, and they had thrones as teachers, from whom they were deposed. And he exalted the lowly—it is clear that these are men whom sin had humbled, or the pagans. But he exalted these by the grace of their bestower of sonship. For, as for these poor ones among the pagans, I mean those who had neither scriptures, nor law, nor commandments.

He filled them with goodness through the Scriptures; but the wealthy Jews, through the Law and the commandments, he expelled from Jerusalem, both the upper and the lower, depriving them of all good. For the Jews now have nothing, even if they pretend to possess something. He came to the aid of Israel, his servant, or he speaks of the spiritual Israelites, for many of the multitudes among them believed, and the promise to Abraham was fulfilled, concerning which God said to him: "In your seed all the nations of the earth shall be blessed." Or he speaks of the spiritual Israel, for every beholder of God is called Israel. By this interpretation of the name, then, he came to the aid of these beholders of God, by raising them up to dwell in the heavens.

The Gospel (1:56): And Mary remained with Elizabeth for three months; after this she returned. Interpretation: For since Elizabeth was expecting to give birth, the virgin departed from there because of the multitude of those who were expected to come at her birth, for it was not seemly for the virgin to be in the company of such people. But that when Elizabeth was expecting to give birth, the virgin then separated herself from there, this is clear; from this, on the sixth month of the Forerunner's conception, the angel came to Mary. And she remained with Elizabeth for three months. Behold, the total is nine months. The Gospel (1:57-64): And Elizabeth's time for giving birth was fulfilled; and she bore a son. And the neighbors and relatives heard that the Lord had magnified his mercy upon her; and they rejoiced with her. And it was the eighth day, and they came to circumcise the child; and they were to name him after his father, Zacharias. And his mother answered and said: No, but let him be called John. And they said to her: There is no one in your family who is called by this name. And they were urging his father as to what he wished to name him. And he called for a tablet, and wrote and said: John is his name. And this astonished everyone. And immediately his mouth and tongue were opened, and he spoke and blessed God.

And the virgin remained with Elizabeth for three months, because she was amazed at that wonder and was a source of consolation, since she expected to receive something through Elizabeth's companionship. But when the time of birth drew near, she departed from there. However, let it be known that it is not said of sinners: "the fulfillment of the time of birth," but only where the one to be born is righteous. For the births of sinners are defective and imperfect, since it would have been better for them if they had never been born. And why was the name given after circumcision? Because first the reception of the seal given by God was required, and only then the human name. Moreover, circumcision reveals the dispensation of the flesh. For no one, unless first the fleshly parts are cut off and removed, is deemed worthy to be named a knight of God and to have his name inscribed in the book of heaven. And Elizabeth, as a prophetess, spoke concerning the child's name: "John is his name." And indeed John himself gave himself the name, for he surpassed his mother in the gift of prophecy.

Zacharias, being unable to reveal the name through the testimony of the miracle, demanded a writing tablet. And since he had testified to his wife concerning the name of the child, he made everything known. For this name was not in their lineage, such that someone might say that both had earlier agreed upon it. And John is interpreted as "the grace of God." For this reason, his father was immediately filled with grace, and he prophesies first concerning Christ and then concerning John. The Gospel (1:65-75): And fear fell upon all the inhabitants around them; and in all the surrounding regions of Judea, all these words were repeated. And those who heard this took it to heart and said: What might this child be? And the hand of the Lord was upon him. And his father Zacharias was filled with the Holy Spirit, he prophesied and said: Blessed is the Lord God of Israel, for he looked upon and wrought the salvation of his people, and raised up for us the horn of life among the house of David, his servant, as was spoken through the mouths of his holy prophets from eternity, concerning deliverance from our enemies and from the hands of all who hate us, for the showing of mercy to our fathers and the fulfillment of his holy promise.

by the oath which he swore to Abraham, our father, to give to us fearlessly deliverance from the hands of our enemies, to serve him, with worthiness and righteousness before him all the days of our life. Translation: There was fear upon all because of the miracle of Zacharias’s recovery of speech, for just as the people were amazed at his silence, so now at his recovery of speech, until by these two miracles, everyone thought concerning the child to be born, that it was something beyond many. And all this was happening by providence, so that the one who was to bear witness concerning Christ might be worthy of belief, and all might be filled with heart from the very birth of John, that it was something beyond many. But Zacharias blesses God, who looked upon the Israelites, for truly the deliverance came for the lost sheep of the house, but many of them did not wish to receive the grace. For which reason he looked toward the true Israelites, who are his believers. And he raised up the horn of life, that is, the power and the kingdom of salvation. For the horn signifies either power, since horned animals have their strength in their horns, or kingdom, since kings anoint the horn. Whence Christ is both power and the kingdom of the Father, he raised up for us, then, as the horn of salvation, Christ.

For it was unthinkable that he should be asleep and neglectful of the multitude of sins, and a deceiver of patience in the idolatry of men. But when he was incarnated in the latter times, he arose and destroyed all our enemies, the demons, no longer yielding to the power and patience of the latter. And he arose in the house of David, that is, Bethlehem, for he was born there. And Bethlehem is a city of David, as the prophets said, and concerning all the things of the incarnation. And Micah, concerning the house of David in Bethlehem, I say, mentions the saying: "And you, Bethlehem, are not the least." And because from you came forth the leader. And mercy was not only with the living, but also with our fathers. For the grace of Christ reached even to them, who had long since passed away. Just as he gave us, the living, hope of resurrection, and you will rise, for not only we are worthy of this grace, but also those who have gone before. For all nature partook of the good. And again he showed mercy to them, as he fulfilled their hopes.

For how many things they had waited, they saw fulfilled by Christ; but even their children, when they saw their fathers filled with so many good things, rejoiced and, made partakers of that joy, counted it as mercy upon themselves. But what promise, or what oath, was remembered that was made to Abraham? Or was it not rather that he blessed you with blessing and multiplied you with multiplication? For indeed now Abraham has been multiplied, when all the Gentiles became his children through faith. For just as he believed, so through faith these became his own. But he also delivered us from enemies without fear—that is, without trouble. Yet why did he deliver us? Was it for the sake of glory? No, but for service to him, and this not for one or two days, but for all days. And service not merely through bodily worship and servitude, but through reverence and righteousness; and reverence is righteousness toward God, while righteousness is toward men. For if someone reveres sacred things and does not handle divine matters impiously, but renders every honor to the honorable, such a one is called reverent. Likewise, one who honors parents is also reverent.

But if someone does not take heed, does not seize, does not strive, such a one is indeed righteous. Thus, then, is the service of God fitting: with reverence toward divine things—by which I mean piety—and with righteousness toward human things, by praiseworthy citizenship. But to serve before Him, not before men, is like the service of flatterers and traitors. The Gospel (1:76-80): And you, child, are called the forerunner of the Most High, for you walked before the face of the Lord to prepare His ways, to give the knowledge of life to His people by the remission of their sins. By the mercy of our God’s compassion, through which the dawn from on high came upon us to appear over those who sit in darkness and shadows, and to direct our feet on the path of peace. And that child was revived and strengthened in spirit, and was in the wilderness until his revelation to Israel.

The translation seems strange: Zacharias’s speech to the child, of which he now speaks, for surely the thought of insensibility was not attached to it. It must be said, then, that just as a strange birth befell that child, who trembled and prophesied in the womb concerning Mary’s entry, so too is it not unbelievable that he perceived the words spoken by his father after the birth. And “my forerunner,” he says, “before my leaving of the desert.” For Zacharias knew that after a short time he would be left by him because of his desert-loving nature. But why did he go before? For the preparation of the Lord’s ways. And the ways are the souls upon which the Lord walks. For the Forerunner prepared the souls so that Christ might walk upon them. But how did he prepare them? He gave the knowledge of salvation to the people. And salvation is the Lord Jesus Christ. And the knowledge of salvation was given, that is, of Christ, to the people through John. For John testified concerning Jesus. And the knowledge was accomplished with the remission of sins. For if we had not otherwise become cognizant of the Lord’s theosis, the sins of the people would not have been forgiven. And the remission of sins is of God.

But let us forgive these things by the mercy of compassion, for not because of our deeds, for we have done nothing good. But He looked down upon us from on high, the rising sun of righteousness, for He is the sun of righteousness. And He appeared to us in the darkness, that is, in ignorance and the shadows of death, which is sin, of those who were sitting. For two evils encompassed human nature: ignorance of God, by which the Hellenes were possessed, and sin against God, by which the Hebrews were ruled, although they had knowledge of God. He appeared, then, to human nature, so that in the darkness, which is ignorance and impiety, and the shadows of death, that is, sin, He might enlighten those who were sitting. And the shadow of death is sin, according to this word, as I think: just as a shadow accompanies a body, so wherever death is, there sin is. Just as when Adam died, there was also sin. For which reason, even in Christ Himself, you do not find death without sin. For Christ died, but for my sins, since rightly is sin called the shadow of death, as its constant companion. And there is also something else to be said concerning this, which I think—I have said, when we were explaining Matthew.

...in appearance. But was it enough only to appear to those who were darkened? No, but it was also necessary to direct the feet of our souls onto the path of peace, that is, of righteousness. For just as sin is enmity towards God, so righteousness is peace. Therefore, the one who shone forth from on high directed the feet of our souls onto the path of peace, that is, of righteousness. And the child was strengthened in bodily age and fortified in spirit, for together with the body, spiritual grace was seen to be strengthened. And the more the child grew, the more the operations of the spirit were seen, by the enabling of the organ through the abandonment of their [the spirit's] own [limitations]. And why was he in the deserts? So that he might be turned away from the many evils of the world, and so that he might rebuke with boldness, fearing no one. For if he had remained in the world, he would have been defiled by the friendship and habits of men. Moreover, so that he might be deemed worthy of belief, as a desert-dweller and one more revered than many. And he hid himself in the deserts until such time as it pleased God to reveal him to the people of Israel.