Bede

The Lord appointed by the hand of Moses one High Priest, at whose death another was to succeed in due order. This was observed until the time of David, who by the command of the Lord increased the number of the Priests; and so at this time Zacharias is said to have been performing his Priest's office in the order of his course, as it follows: But it came to pass, when Zacharias was performing the Priest's office in the order of his course before God, according to the custom of the Priesthood, his lot was, &c.

It was not by a new lot that he was chosen when the incense was to be burnt, but by the old lot, whereby according to the order of his Priesthood he succeeded in the course of Abia. It follows, And all the multitude of the people, &c. Incense was ordered to be carried into the Holy of Holies by the High Priest, the whole people waiting without the temple. It was to be on the tenth day of the seventh month, and this day was to be called the day of expiation or propitiation, the mystery of which day the Apostle explaining to the Hebrews, points to Jesus as the true High Priest, who in His own blood has entered the secret places of heaven that he might reconcile the Father unto us, and intercede for the sins of those who still wait praying before the doors.

By lot he was chosen to burn incense when he entered the temple of the Lord; and the whole multitude of people was praying outside at the hour of incense. He was not chosen by a new lot, for it was the incense to be burned, but he had been chosen by an ancient lot when first in the order of his priesthood he succeeded in the division of Abijah. But it was commanded that incense be carried into the Holy of Holies by the high priest, while all the people were waiting outside the temple, on the tenth day of the seventh month. And this day of atonement, or which they call the day of propitiation, which among us, due to the varied course of the moon by which the Hebrews compute their months, sometimes falls in the month of September, sometimes in October; because the month in which Passover is held, both by the ordained order and by the decree of the law, holds the beginning of the year, as the Lord said to Moses: "This month shall be to you the beginning of months; it shall be the first month of the year to you. On the tenth day of this month, every man shall take a lamb, etc." (Exodus XII). But of this day the Apostle, writing to the Hebrews, thus mentions: "Into the first tabernacle the priests always entered, performing the duties of the sacrifices; but into the second, the high priest alone once a year, not without blood which he offers, etc." (Hebrews IX). Expanding the mystery of this day, he shows that Jesus is true high priest, who, having completed the days of his office, that is, having fulfilled the dispensation of the flesh with his own blood, entered the secrets of heaven, to make the Father gracious unto us, and to intercede for the sins of those who are still waiting outside, praying and loving his coming. Therefore, fittingly, his descent on that day is announced by an angel, on which his ascension by the law was figured. For he who descended is the same also that ascended. (Ephesians IV): And, as the Psalm says, "His going forth is from the end of the heaven, and his meet is unto the end of it." (Psalm XVIII).

And your wife Elizabeth will bear you a son; and you shall call his name John. By saying the prayer is heard, he immediately promises the birth of his wife. Not that he who had entered to sacrifice for the people could have prayed for obtaining children, especially since no one prays for what he despairs of receiving. But so much did he despair of having children, remembering his own old age and his barren wife, that he did not believe the angel promising this; but what he says, your prayer has been heard, signifies for the redemption of the people: And your wife will bear you a son, unfolds the ordinance of that same redemption, namely that the son born to Zechariah would make way by proclaiming for that redeemer of the people. A sign of singular merit is given whenever a name is either imposed or changed by God upon men. Thus Abram, because he was to be the father of many nations, was called Abraham. Thus Jacob, because he saw God, deserved to be called Israel. Thus King Josiah, on account of the summit of his exceptional virtue, was named by God long before he was born. Therefore John is interpreted: in whom is grace, or the grace of the Lord. By this name it is declared that first, the grace is given to his parents, to whom a son would be born in their old age; then to John himself, who would be great before the Lord, and would be enriched by the gift of the Holy Spirit even from his mother's womb; finally also to the sons of Israel, whom he would turn to the Lord their God.

For he will be great before the Lord, and he shall drink neither wine nor strong drink, and he will be filled with the Holy Spirit even from his mother's womb. It is a great virtue before the Lord to scorn earthly delights entirely while preaching heavenly joys in the desert. But also this stands out greatly before the Lord, even though it seems to be despised by men, that he, of whom no one among those born of women is greater, was beheaded by the whim of a wanton girl. The angel, who proposed his rank of greatness, explained afterwards, "And he shall drink neither wine nor strong drink." Sicera signifies drunkenness, a term used by the Hebrews for any drink that can cause inebriation, whether made from fruits, grains, or any other material. It was a specific rule in the law of the Nazarenes to abstain from wine and strong drink during the time of consecration. Thus, John, Samson, and Jeremiah, and others like them, strive to abstain from these things always, so that they may remain perpetual Nazarenes, that is, holy. For it is fitting that a vessel dedicated to heavenly grace be restrained from worldly enticements and not be inebriated with wine, in which is debauchery, but rather be filled with the new wine of the Holy Spirit. Therefore, correctly, as the inebriation of wine is taken away, the grace of the Spirit is accumulated. He showed himself to be filled with this grace (as it was foretold), when he leapt in the womb of his mother at the entrance of the blessed Mary, recognizing his office of forerunner and, as much as he could, proclaimed the coming of the Lord.

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.

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.

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.)

But because he had said that Zacharias' prayer for the people was heard, he adds, To make ready a people prepared 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.

And he will turn many of the children of Israel to the Lord their God, and he will go before him in the spirit and power of Elijah. When John, who bore witness to Christ, was baptizing people in his faith, he is said to have turned the children of Israel to the Lord their God; it is indeed clear that Christ is the Lord God of Israel. If, however, Christ is, or rather, since Christ is the Lord God of Israel, let the Arians cease from denying that Christ is the Lord God. Let the Photinians blush for giving Christ a beginning from the virgin. Let the Manicheans stop believing that there is one God of the people of Israel and another of the Christians. And because John is said to go before him, let them see that the eternal God before the ages was born as a man in time, and therefore is named by his precursor now as a man coming after him, now as the Son of God. He is well said to go before in the spirit and power of Elijah, for just as that one was the herald of the coming judge, so this one became the herald of the Redeemer. Whence both, following a very similar way of life, pursued the desert, lived frugally, were dressed simply, and were regarded with contempt. Both tolerate the madness of king and queen. That one divided the Jordan when he was about to seek heaven, this one converted men to the saving bath by which heaven may be sought. This one is associated with the Lord on earth, that one is manifested with him in glory.

And he will turn the hearts of the fathers to their children, and the disobedient, etc. To turn the hearts of the fathers to their children means to infuse the spiritual knowledge of the holy ancients into the people through preaching. But the wisdom of the just is not to presume righteousness from the works of the law but to seek salvation through faith. So that although they observe the commands of the law, they may understand that they are saved by the grace of God through Christ. For the just shall live by faith (Rom. 1). And Peter spoke of the yoke of the law: "Which neither our fathers nor we were able to bear, but we believe that through the grace of the Lord Jesus we shall be saved, just as they (Acts 15).” Because this wisdom is long imparted to the unbelievers through John and through Elijah, it is rightly said about Elijah by Malachi in almost the same words as it was said about John by the angel: "Prepare a perfect people for the Lord.” For because it was said that Zacharias was heard when supplicating for the people, it teaches in what order that people ought to be saved and perfected, namely by the preaching of John in repenting and believing in Christ.

And the angel answered him, saying: I am Gabriel, who stands in the presence of God, and I have been sent to speak to you and to bring you this good news. And behold, you will be silent and unable to speak until the day these things come to pass, because you did not believe my words. It should be understood that if a man were to promise such things, it would be permissible to demand a sign with impunity; but since it is an angel who promises, it no longer becomes appropriate to doubt. And he gives a sign that is requested, so that he who spoke in disbelief may now learn to believe by remaining silent. It is to be noted here that the angel declares that he stands before God and has been sent to announce the good news to Zechariah. Because even when angels come to us, they fulfill their ministry outwardly, yet they are never absent inwardly through contemplation. And so they are both sent and present, because although an angelic spirit is circumscribed, the highest spirit himself who is God is not circumscribed. Therefore, angels are both sent and stand before Him, because whenever they come sent, they run within Him.

During the time of their course, the priests of the temple were so occupied by their office, that they kept themselves not only from the society of their wives, but even from the very threshold of their houses. Hence it is said, And it came to pass, that, as soon as the days were accomplished, &c. For as there was then required a priestly succession from the root of Aaron, of necessity then a time was appointed for keeping up the inheritance. But as now not a carnal succession, but spiritual perfection, is looked for, the priests are enjoined (in order that they might ever be able to serve the altar) the perpetual observance of chastity. It follows: But after those days, &c. that is, after the days of Zacharias's ministration were completed. But these things were done in the month of September, the twenty-second day of the month, upon which the Jews were bound to observe the feast of the Tabernacles, just before the equinox, at which the night began to be longer than the day, because Christ must increase, but John must decrease. And those days of fasting were not without their meaning; for by the mouth of John, repentance and mortification were to be preached to men. It follows: And she hid herself. (see John 3:30.)

Now mystically by Zacharias may be signified the Jewish Priesthood, by Elisabeth the law itself; which, well administered by the teaching of the Priests, ought to have borne spiritual children to God, but was not able, because the Law made no one perfect. (Heb. 7:19, 1 Tim. 1:8.) Both were just, because the law is good, and the Priesthood for that time holy; both were well stricken in years, because at Christ's coming both the Law and Priesthood were just bending to old age. Zacharias enters the temple, because it is the priest's office to enter into the sanctuary of heavenly mysteries. There was a multitude without the doors, because the multitude cannot penetrate mysteries. When he places frankincense on the altar, he discovers that John will be born; for while the teachers are kindled with the flame of divine reading, they find the grace of God flow to them through Jesus: and this is done by an angel, for the Law was ordained by angels. (Gal. 3:19.)

And yet Elisabeth conceives John, because the more inward parts of the Law abound with sacraments of Christ. She conceals her conception five months, because Moses in five books set forth the mysteries of Christ; or because the dispensation of Christ is represented by the words or deeds of the saints, in the five ages of the world.