Translator note: This commentary by St. Ephraim is of a version of the Gospels that enjoyed widespread use in the early Church in Syria, wherein the four Gospels were combined into a single narrative, the so-called “Diatessaron”. The version St. Ephraim used may have composed by Tatian as a means of harmonizing the Gospels. This version was the standard in Syraic churched until early 5th century, when it was replaced by the more universal four separate Gospels. As the reader will see, the text of the “Diatessaron” frequently differs in small, but significant ways.

Commentary on the Four Gospels #

St. Ephraim the Syrian

Chapter 1 #

Why did our Lord take on flesh? So that the very flesh itself might experience the joy of victory and come to know the gifts of grace. If God had triumphed without the flesh, what praise would be ascribed to Him? Secondly, to show that our Lord delayed the beginning of creation not out of envy, lest man should become God. For that our Lord humbled Himself in man is greater than that He dwelt in man while man was great and glorious. As it is written: “I said, you are gods” (Ps. 81:6).

Thus, the Word came and was clothed in flesh, so that through that which is subject to captivity, that which is not subject to captivity might be taken captive, and through that which is not subject to captivity, the flesh might turn away from the one who had taken it captive. For it was fitting that our Lord should be the refuge of all goodness, to whom people might come; the treasury of all mysteries, to which they might flee; and the vessel of all hidden things, so that all people, as if on wings, might be lifted up to Him and find rest in Him alone.

Do not think that when the one who fell was cast down, He who was to raise him up also fell. Since Adam’s body was created before corruption entered into it, so too did Christ not take on the corruptions that Adam later acquired, for those corruptions were an addition of weakness to a nature that had been whole. Thus, the Lord took on whole that nature whose wholeness had been lost, so that through the whole nature of the Lord, humanity might regain the wholeness of its original state. Just as when savage beasts horribly wounded a man, the Healer hurried to restore him with His medicines, so too did Christ hasten to heal mankind. Man was undeservedly bound with bandages, just as his wounds were undeserved, for he had done nothing against Satan, who wounded him, nor had he given anything to the Benefactor, who healed him.

Thus, being clothed with the same weapon with which the enemy had triumphed and condemned the world, the Lord came down to battle, and in the flesh taken from the Woman, He overcame the world, conquered the enemy, and condemned him. While the Church was hidden and silent, her mysteries proclaimed her; but when the Church was revealed, she herself began to explain those heralds of hers, who, because of her manifestation, remained silent from that time onward.

“From the beginning was the Word” (cf. John 1:1). The Evangelist says this to show that, just as a word exists with the one who speaks it, so too does God the Word in all things share unity with His Parent—He is both in Him and outside Him. And you should understand that a word, before it is spoken, already exists, for Zacharias spoke even without the movement of his lips. Furthermore, our Lord is called the Word because through Him the hidden is revealed, just as through a word what is in the heart is made known. As the Apostle testifies, saying: “The hidden counsel of God is Christ, in whom all the treasures of wisdom and knowledge are hidden” (cf. Col. 2:2–3).

Nevertheless, a word is not spoken before it is formed, for the nature of a word is to be begotten. Likewise, the Word testifies of Himself that He is not from Himself, but is begotten, and that He is not the Father, but the Son, for He said: “God… never has any man seen, the Only Begotten… who is in the bosom of His Father, He has revealed Him” (cf. John 1:18). And again He says: “And I have come… from the Father” (cf. John 5:43, 16:28). And if you say that what exists cannot be begotten, then you contradict the testimony of Scripture, which says: “was” (John 1:1), and again: “begotten from the bosom of His Father” (cf. John 1:18).

“From the beginning was the Word” (cf. John 1:1). Be careful not to think of the Word as something weak in this passage, nor consider Him so insignificant as to call Him a mere voice. A voice does not exist from the beginning, for there is no voice before it is spoken, and when it is spoken, it ceases to be. Therefore, the Word was not a voice, for by His nature He is the image of His Father’s essence—not merely the Father’s voice, but His very likeness. If the children you bring into the world resemble you, how can you think that God begot only a voice and not God Himself? And if the son of Elizabeth, who was called a voice (Matt. 3:3; Mark 1:3; Luke 3:4), was a man, how much more must God, who is called the Word, be truly God?

If you object that the Son is clearly called the Word in Scripture, consider that John, who is also called a voice, still exists as a person; in the same way, God, who is called the Word, must all the more be truly God the Word. If you think that the Son is merely the Father’s thought, then I ask you: Did the Father think only once? If His thoughts are many, how is the Son the Only Begotten? And if the Son is only His inner thought, how is He at His right hand?

“From the beginning was the Word” (cf. John 1:1). But this Word is not the same as the word spoken at the beginning of the world, for He existed before the beginning and before time, for there was never a day nor an hour when He was not. The true Word is not one that exists at one moment and ceases at another, nor one that once did not exist and was later made, but one that has always been, eternally, from the beginning. Since He who speaks the Word is eternal, and since the Word is like the One who speaks it, and is His very Word, therefore it is said: “From the beginning was the Word” (cf. John 1:1). And to show that His begetting was before all beginnings and all limits of time, it is written: “was” (John 1:1).

If the Word “was with God” and not to God, then by the words “with God”, the Evangelist clearly teaches us that just as there was God, with whom was the Word, so also did the very Word exist with God as God. “From the beginning was the Word.” With these words, he explains two things: the nature of the Word and His begetting. And to leave the Word without explanation, he added: “This Word was with God”, thereby proclaiming two things—first, that the Word is not like some mere man, for “He was with God”; and second, the manner of the Word’s existence. “And God was the Word”—by this, he teaches three things: first, that the Word is God; second, that He is a Person; and third, that He is begotten. “He was from the beginning with God” (cf. John 1:2). He wisely added these words so that it would not seem that he was proclaiming a single Person. “He was from the beginning with God” (cf. John 1:2). Thus, the Evangelist first spoke of His begetting, second, that He was with God, third, that He was also God, and fourth, that He was already with God before all things.

“All things were made through Him” (cf. John 1:3), for works were accomplished through Him, as the Apostle says: “All things were made through Him, for through Him the works were accomplished” (cf. Col. 1:16–17), and: “Through Him, He made the whole earth”, “and without Him nothing was made” (cf. John 1:3)—which is the same meaning. “In that which was made, through Him was life, and the life was the light of men” (cf. John 1:4), for by His appearing, the errors that preceded Him were destroyed. “And this light shone in the darkness, and the darkness did not overtake it” (cf. John 1:5), as it is also said: “He came unto His own, and His own did not receive Him” (cf. John 1:11).

“And this light shone in the darkness” (cf. John 1:5). Consider what kind of darkness fought against this light of men, and examine in what manner it previously shone within it. But when he says “shone”, do not dare to think of the Word as something insignificant, but from the words “shone in the darkness”, understand that the Evangelist is calling darkness the time that preceded His divine manifestation and is showing that during that time, the Word was shining. For we can hear about this darkness in another place in the Gospel, where the saying of the prophet is found: “The land of Zebulun and the land of Naphtali, along the way of the sea, beyond the Jordan, Galilee of the nations, the people sitting in darkness saw a great light” (cf. Matt. 4:15–16). He attributes this darkness to them because they were a people very far removed, dwelling and living by the sea, a people who had strayed far from the ordinances and teaching of the Law; for this reason, he calls them a people sitting in darkness. Thus, it was about them that the Evangelist was speaking, as he himself says: “the darkness preceding—the errors—did not overtake the light, that is, His teaching and knowledge.” Beginning his proclamation of the struggle that our Lord endured in His body, the Evangelist introduces it with these words: “The darkness did not overtake it” (cf. John 1:5).

“It was in the days of Herod, king of Judea” (cf. Luke 1:5). Having finished his account of the Word, elsewhere he speaks of how, to what extent, and for what purpose He humbled Himself: “This Word became flesh and dwelt among us” (cf. John 1:14). Thus, from this point onward, whenever you hear anything in Scripture about the Word, understand not merely the pure and unembodied Word of God, but the Word clothed in flesh; that is, from here onward, the accounts are interwoven—divine and human together—except for that first and greatest of all.

“In the days of Herod, king of Judea, there was a certain priest… named Zacharias, and his wife… Elizabeth” (Luke 1:5). He speaks of them in this way: “They were blameless in all their conduct” (cf. Luke 1:6), so that no one would say that they were childless because of their sins, when in fact they were preserved for a wondrous purpose. “And you shall have joy and gladness” (Luke 1:14)—not because you have begotten a son, but because you have begotten such a one. “Among those born of women, there shall be none greater than John” (cf. Luke 7:28). “Wine and strong drink… he shall not drink” (cf. Luke 1:15). The angel announced him just as the other children of promise had been announced, to show that John would be among them. “And you, child, shall be called the prophet of the Most High… you shall go before… the Lord to prepare His ways” (cf. Luke 1:76). The Spirit was in both the child and the elder.

“And you shall go before His face” (cf. Luke 1:76)—not like the prophets, who were only heralds of His glory. “To give the knowledge of salvation” (cf. Luke 1:77), so that people might distinguish between the passing mysteries and the very Truth, which never passes away. “Grace… and truth… came through Jesus” (cf. John 1:17). John was announced at the right side of the altar, the herald of the Lord at the right hand of the One seated. He was announced at the very hour when the divine service was ending, to show that he was the end of the former priesthood and ministry. Zacharias was struck silent within the sanctuary to make it clear that the mysteries of the sanctuary were to fall silent with the coming of the One who fulfills them. Because he did not believe that his wife would be freed from barrenness, his speech was bound.

Zacharias approached the angel to show that his son was lesser than the angel. But to Mary, the angel himself came, to show that her Son was the Lord of the angel. The angel came to the temple to leave no excuse for those who falsely sought an accusation. But to Elizabeth, the angel did not come, for Zacharias was John’s father; and to Joseph, the angel did not come, for Mary alone was the parent of the Only Begotten. Gabriel did not go to Elizabeth, who had a husband, but he did go to Mary, so that by his very name he might stand in place of the mystery of a husband.

“Your prayer has been heard… before God” (cf. Luke 1:13). If Zacharias had been convinced that what he prayed for would be granted to him, he would have prayed well; but since he did not believe that it would be given, his prayer was poor. What he asked of God was near to being fulfilled, yet he doubted whether it would happen. Therefore, his prayer, while it was on its way to fulfillment, was justly taken from him. Before, he had unceasingly prayed that a son would be given to him, but when his prayer was answered, he turned away and said, “How shall this be?”

Because he doubted the angel’s words, he was struck mute in both speech and prayer; his voice, which had once obeyed his desire, was taken from him. This is how the matter was settled: He had longed greatly while the promise was distant, but when the fulfillment was announced and near, he did not believe. As long as he believed, he was able to speak; but when he ceased to believe, he became mute. He believed and spoke, as Scripture says: “I believed, therefore have I spoken” (Ps. 115:1). Since he disregarded the Word, he was struck in his own word, so that by losing his own voice, he might honor the Word which he had disregarded. Because his lips had said, “How shall this be?”, it was fitting that he return speechless, so that he might learn that it was possible. His free tongue was bound, so that Zacharias might understand that a barren womb could be opened and recognize that He who had bound his tongue could also open the womb.

Let the trial teach the one who refused to learn faith. For when Zacharias, trying to speak, found that he could not, he understood that He who had closed his open mouth could also open the closed womb. When he became mute, he realized how wrongly he had spoken. Why did the Law command “an eye for an eye”, if not so that the one who causes harm might learn through the loss of his own eye what a precious thing he has violated? In the same way, Zacharias, who had sinned with his words, was punished by his own words so that he might taste the fruit of just retribution. He was deprived of speech because he thought that the word spoken to him would not be fulfilled. When his mouth was shut so that he could not express even what was necessary, he learned that his own disbelief had wrongly hindered the word of the proclamation. By the word of Zacharias, the word of the angel was contradicted, but by his own word, he also bore his punishment before the angel. If all the members suffered in one part, it was fitting that Zacharias was punished in the very part with which he had sinned. Though the chastisement touched all his members, the punishment was most evident in his mouth. Such was the sin of Zacharias that it immediately brought upon him a punishment, lest another be found like him.

After receiving the joyful news from the angel, Zacharias should have come out and become the herald of the angel. But since, because of his unbelief, he refused to be his herald through speech, he was given a punishment so that what he did not wish to proclaim with words, he would proclaim through silence. The fact that this vision happened to him in the sanctuary was a clear sign to the people that he was worthy of such a revelation; but when they saw him bound by silence, they understood that his lips needed to be restrained. His tongue was struck with infirmity so that his mind, being purified, might learn to place firm restraints upon his lips. Since he did not set a guard over his mouth, the gates of his lips were shut with silence. Because the angel spoke to him near the Holy of Holies, the people understood that he had been given good news, but from the fact that he could not speak, they realized that he had responded with something unworthy. Since the vision occurred during the time of service, when prayers were being offered, they knew that he had received some gift; but when they found no sign of grace in his speech, they understood that he had not received it. Although Zacharias himself doubted the words of the angel, his muteness left no one else in doubt. The one who did not believe the joyful news brought by the angel made all people believe in it through his silence. By his silence, Zacharias became a prophet and a judge to others—so that through the prophet they might learn the joyful news, and through the judge they might be struck with fear, lest they disregard such news. And for Zacharias himself, the angel was both prophet and judge. As a prophet, he revealed hidden things to him; as a judge, he afflicted him with infirmity and punishment.

The message of the coming blessings was sent to the human race at that moment, and when the first to hear it doubted, a sign was placed upon him so that others would not follow his example. Thus, though this joyful news was proclaimed with the loud voice of an angel, it seemed unbelievable, but through the signs given to Zacharias, it became certain. Seeing that everyone believed his signs, Zacharias realized that he had doubted the angel’s word in vain. His silence made him listen more carefully to the message. Since he did not believe the angel, who was the mouth of God, the angel made him mute so that a tablet might speak in his place. When he did not believe the joyful news about John, delivered by the angel, he was left mute; but when he saw John come forth from the womb, he began to speak. The word that came from the angel reached his lips and sealed them, reached the womb and opened it. That same word, in another way, closed the womb that had been opened so that it would bear no more, and opened the lips that had been closed so that they would never be closed again. The mouth of the one who did not believe in the birth from a barren womb had to be shut, and the womb that bore John had to be closed so that he would be the only herald of the Only Begotten. Zacharias, the only one who doubted, bore within himself the doubt of all humanity.

Thus, by his unbelief, he taught all people faith. When John was being born in the proclamation from the mouth of a living angel, his father did not believe in his spiritual birth; but when he was born from a lifeless womb, then he believed in his physical birth. Yet because he did not believe the living mouth, his own mouth was struck dumb by the word. When people saw him struck mute, they hastened to believe rightly, looking at him who had doubted wrongly. His lips showed haste and were handed over to silence so that others might learn restraint and not be rash with their words. Since Zacharias doubted both his Lord and his own prayers, it was necessary to impose silence upon him, so that no one else in the future would fall into doubt about God or about prayer.

Who, O Lord, can comprehend even one of Your sayings? We leave behind more than we take, like the thirsty who drink from a fountain. For the word of the Lord, along with its many teachings, gives rise to many thoughts. The Lord has adorned His word with many flowers, so that each may learn by examining what pleases him. He has hidden various treasures in His word, so that each of us may be enriched in whatever part he labors. The word of God is the tree of life, offering blessed fruit in all its parts—like the rock that was opened in the wilderness, so that from all its parts it might provide spiritual nourishment for all people. “They ate… spiritual food, and they drank… spiritual drink” (cf. 1 Cor. 10:3–4).

So then, whoever has obtained some portion of this treasure should not think that the word contains only what he has found, but should understand that he has grasped but one part of the many things contained within it. And because only this part has been revealed and given to him, he should not call the word empty or barren, nor despise it, but rather, since he is unable to fully grasp it, he should give thanks for its richness. Rejoice that you are overcome, and do not grieve that it has surpassed you. A thirsty man rejoices when he drinks and does not sorrow that he cannot drain the fountain dry. Let the fountain overcome your thirst, and not your thirst overcome the fountain, for if your thirst is quenched and the fountain remains inexhaustible, then the thirsty man may return and drink again. But if after quenching your thirst, the fountain were to be exhausted, then your victory would turn to your own harm. Be thankful for what you have received and do not grieve over what remains. What you have taken and grasped is your portion, and what is left is your inheritance. What you could not now receive because of your weakness, you may receive at another time, if you preserve it. Do not let envious thoughts tempt you to take in one draught what cannot be taken in one draught, nor should sloth keep you from taking gradually what may be received in portions.

The fingers wrote on the tablet “John”—a name that signifies that we are in need of mercy. The fingers pleaded for mercy through grace, since the mouth had been sealed by justice. “Your prayer has been heard before God” (cf. Luke 1:13). Thus, when the divine command fulfilled what his prayers had requested, it was only just that speech was taken from the one who lacked wisdom. Though he had pleaded with God in humble prayer and by his very prayer testified that one may ask in prayer and that God may grant, yet when what he asked for was near to being fulfilled, he said, “How can this be?” Thus, what he did not wish came to pass, for he rejected what he had wished for. Something happened to him that he had never experienced before, because he proved unskilled in what he had long known. His ears did not hear what his lips had prayed for, and so the fountain from which words had flowed dried up, so that it might no longer provide nourishment to his hearing.

How then could he, who had borne no fruit by his own hearing, bear fruit through the hearing of others? Without doubt, Zacharias used to encourage childless men by the example of their father Abraham and to comfort barren women by the example of their mother Sarah, for the Lord had placed him and his wife in the same condition as they. Abraham and Sarah had been as parents to all who suffered this misfortune and served as a kind of mirror for all who were afflicted in this way. The eyes of those without children, both barren men and women, looked to them for consolation, just as they themselves had received comfort through Isaac, conceived in Sarah’s womb after ninety-nine years. Zacharias surely considered Abraham his father in faith, but he differed from him in age.

Therefore, because he doubted the One who can change nature, when he desired to speak, he found himself unable, so that he might recognize the One who has power over all things. Whoever does not believe needs a sign in order to believe. Thus, because of the doubt in his soul, the angel placed a sign upon the lips of Zacharias, so that he might understand that He who turns the natural gift of speech into muteness can also bring life to a lifeless womb. By seeing that his lips could not bring forth words, he came to believe that his old age could bring forth a son.

“Your prayer has been heard before God” (cf. Luke 1:13). Prayer requested, divinity granted, but the will rejected. Thus, this passage teaches that prayer may ask for all things, divinity may grant all things, and the will may either receive or reject all things. Nevertheless, we should not ascribe fault or sin to those who are said to have been blameless in all their conduct, but rather recognize that the magnificent radiance of the angel filled Zacharias with fear and confusion—not in his heart, but only in his tongue. As Scripture says elsewhere: “They provoked his spirit, and he spoke rashly with his lips” (Ps. 105:33). Therefore, the angel punished him through his lips. For if he had doubted in his heart, he would have been punished in his heart. However, as soon as this punishment was placed upon him, the priest was purified from his fault through it.

“To turn the hearts of the fathers to the children” (cf. Luke 1:17). Since the children had turned from Judaism to ancient idolatry and had fallen away from the covenant of their God, He said: “to turn their hearts”, so that they might serve the Lord of all in truth, just as their fathers had. “He shall prepare a perfect people for the Lord” (cf. Luke 1:17)—in the same way that Elijah, through his zeal, turned many back to the divine religion of his Lord. And if some say that this will take place at the end of the world, we reply: even now, fathers and children are not divided by different beliefs, nor do they serve idols any longer.

Thus, it is said: “Elizabeth hid herself” (Luke 1:24)—meaning, out of sorrow for what had happened to Zacharias. She also hid herself out of shame, for in her old age she had come to bear a child. Some say that Elizabeth did not hide herself because of her old age. For it is not written that Sarah concealed herself, even though she bore Isaac in her womb at ninety years old, nor that Rebecca hid herself when she was pregnant with twins. But it is written that Elizabeth concealed herself for five months—until her son’s limbs were formed—so that he might rejoice before his Lord, for the Annunciation to Mary was near.

“In the sixth month” (Luke 1:26)—for the Evangelist counts from the time Elizabeth conceived. “The Lord God shall give Him the throne of David” (Luke 1:32), for it had been foretold: “The ruler and prince shall not depart until He comes” (cf. Gen. 49:10). And when the angel taught her that all things are possible with God, saying: “And Elizabeth, your sister, has conceived in her old age” (cf. Luke 1:36), then Mary said: “Behold the handmaid of the Lord; be it unto me according to thy word” (Luke 1:38). Although, because the angel said to Mary, “Elizabeth, your sister” (cf. Luke 1:36), it might be thought that Mary was of the house of Levi, it must be understood that the prophecy (concerning the Messiah’s birth) was given only to one ancestral lineage. The house of David remained even until Mary’s betrothed, Joseph, whose birth came about naturally. This honor belonged to the lineage of David, and thus, in Christ, both His seed and His ancestry reached their promised fulfillment. The lineage of Mary is unmentioned in Scripture because it is customary to trace genealogy through the male line. If it were the custom to record and emphasize maternal descent, then inquiry into Mary’s lineage would be reasonable. Since the Lord was to set aside both kingship and priesthood, Scripture presents both lineages together—Judah through Joseph, and Levi through Mary. Thus, David, as the father from whom Christ was to come, said in prophecy: “Thou art a priest forever after the order of Melchizedek” (Ps. 109:4). And if, based on the words of Scripture, “Elizabeth, your sister”, you think this was said to indicate that Mary was from the house of Levi, then in another place, the same Scripture states that both Joseph and Mary were from the house of David. Yet the angel did not say to Mary, “You are the sister of Elizabeth,” but rather, “Elizabeth, your sister” (cf. Luke 1:36).

If Mary had been from another lineage, then the words of Scripture—“of the house of David” (Luke 1:27)—would be false, as well as what the angel said: “The Lord God shall give Him the throne of David, His father” (Luke 1:32). He is the Son of Mary, not of Joseph. Thus, He did not appear in the flesh in any other way than from the lineage of David, as Scripture says: “There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots” (cf. Isa. 11:1). And the Apostle testifies: “Our Lord Jesus Christ was born of Mary, of the seed of the house of David” (cf. Rom. 1:3), and elsewhere he writes to Timothy: “Remember Jesus Christ, risen from the dead, born of the seed of David” (cf. 2 Tim. 2:8). Furthermore, we find that the tribes of Judah and Levi were intermingled through Aaron, who married the sister of Nahshon, the leader of the house of Judah, and through Jehoiada the priest, who took as his wife the daughter of Jehoram, prince of the house of David (2 Chron. 22:11). Thus, even the angel’s mention of Mary and Elizabeth’s kinship bears witness that these tribes were united through intermarriage.

“And Mary arose and went to Elizabeth” (cf. Luke 1:39)—to learn whether it had truly come to pass for her, and having confirmed it, not to doubt what was spoken concerning herself. Mary went to Elizabeth, who was lesser than she, just as the Lord came to John. “Whence is this to me, that the mother of my Lord should come to me?” (Luke 1:43). Seeing that even others were honored with gifts given to her, Mary, glorifying the Lord, said: “From henceforth all generations shall call me blessed” (cf. Luke 1:48). Thus, John, while still in the loins of Zacharias—just as Levi was in the loins of Abraham—was already serving the Lord and awaiting Him, like the early bud of the month of March, silently announcing the coming of the grape cluster, which was to be crushed in Jerusalem. And just as the flower appears five months before the vine begins to yield its juice, so John was conceived beforehand, that he might bear witness to the conception of the One who is worshipped. “Blessed is she that believed, for there shall be a fulfillment of all the words spoken to her from the Lord” (cf. Luke 1:45). When Mary disclosed to Elizabeth what had been spoken to her in secret, and Elizabeth greeted her with faith in the fulfillment of what had been foretold by the prophets and their disciples, then Mary joyfully proclaimed, as the fruit of all that she had heard from the angel and from Elizabeth, saying: “My soul doth magnify the Lord,” and so forth (Luke 1:46). To Elizabeth’s words—“Blessed is she that believed”—Mary responds with her own: “All generations shall call me blessed”. Thus, at this moment, through these words, Mary began to proclaim the new Kingdom. But after three months, “she returned to her own house” (Luke 1:56), so that the Lord would not appear to stand as a servant before His own servant. She returned to her husband so that the matter would be revealed as it truly was, for if she had conceived an ordinary human child, she would have fled from her husband rather than going to him.

Elizabeth conceived in the month of Sāmî, after Zacharias had completed the days of his service and priestly duty. The Annunciation to Mary took place on the tenth day of the month of Areq, just as the announcement to Zacharias had been on the tenth day of the month of Gōrî. “This is the sixth month after that.” The Law commanded that on the tenth day of the month of Areq, the Passover lamb should be chosen from the flock and set apart. On this same day, the true Lamb was enclosed in the Virgin’s womb—precisely at the time when the light of the sun reaches its full strength (the spring equinox)—teaching us that He came to clothe Adam’s nakedness. He was born on the sixth day of the month of Hālōṣ (according to the Greek reckoning), at the time when the sun begins to overcome the darkness, signifying that the devil was defeated and mankind was victorious in the One who overcomes all.

John leaped for joy, foreshadowing the role of the herald assigned to him. The child of the barren woman rejoiced before the child of the Virgin. John needed the tongue of his mother to proclaim the prophecy concerning the Lord. For this reason, Elizabeth, having conceived six months earlier, hid herself from Mary until the child’s limbs were fully formed so that the infant, exulting, might leap before his Lord and thereby serve as a witness to Mary. Yet it was not the child himself who caused the leaping within the womb, nor was it because he was five months old, but so that grace might be revealed in the barren womb that conceived him, and the Virgin’s womb might recognize the great grace given to her kinswoman. The world thus believed that both their children had been conceived by the voice of Gabriel’s annunciation, for he was like a gardener planting the seed of the message in both of them. Since John, though leaping, could neither cry out nor testify concerning his Lord, his mother began to speak: “Blessed art thou among women, and blessed is the fruit of thy womb” (Luke 1:42). In the lifeless womb of Elizabeth, our Lord prepared for Himself a herald, to show that He had come to seek out the dead Adam. First, He gave life to Elizabeth’s womb, and later, with His own body, He revived the tomb of Adam.

Elizabeth, in her old age, bore the last of the prophets, while Mary, in her youth, bore the Lord of the Angels. The daughter of Aaron bore “the voice of one crying in the wilderness” (Luke 3:4), while the daughter of King David bore the Word of the Heavenly King. The wife of a priest bore the Angel of His Presence, and the daughter of David bore the Mighty God of the earth. The barren woman gave birth to him who grants the remission of sins, while the Virgin gave birth to Him who wipes away sins. Elizabeth bore the one who reconciles people through repentance, while Mary bore the One who purifies the earth from all defilement. The elder woman kindled a lamp in the house of her father Jacob—that is, John—while the younger woman caused the Sun of Righteousness to shine upon all nations. An angel announced to Zacharias, so that the beheaded one might proclaim the One who was crucified, and the one who was despised might proclaim the One who was persecuted out of envy, and the one who baptized with water might proclaim the One who baptized with fire and the Holy Spirit. The lamp, which was not dim, proclaimed the Sun of Righteousness; he who was filled with the Spirit proclaimed the Giver of the Spirit; the trumpet of the priest proclaimed Him who will come at the last day with the sound of a trumpet; the voice proclaimed the Word; and the one who saw the dove announced Him upon whom the dove descended—just as lightning precedes thunder.

“Whereby… through His mercy the Dayspring from on high shall visit us, to give light to those who sit in darkness” (cf. Luke 1:78–79). With these words, he refers to the star of the Magi, who “sat in darkness and the shadow of death” (cf. Luke 1:79). This is said either concerning the Magi—since before the appearance of the star, they were strangers to true worship—or concerning the Israelites, who were in darkness, for the Magi enlightened them, which is why it is said: “to guide our feet into the way of peace” (Luke 1:79). The words “sat in the shadow” (cf. Luke 1:79) may also refer to the astrology of the Chaldeans or to the darkness of pagan idolatry.