Homilies on Luke — Homily 10 (Luke 1:67–79)
Latin source: Origen's Greek homilies on Luke, surviving only in Jerome's Latin translation (c. 391), from the reading text of M. Rauer (ed.), Origenes Werke IX (GCS 35, Leipzig, 1930). This English translation is released into the public domain.Concerning what is written: "filled with the Holy Spirit, he prophesied", up to the place where it says: "for you shall go before the Lord, to prepare his ways".
Filled with the Holy Spirit, Zechariah announces two prophecies in a general way, the first concerning Christ, the second concerning John. This is plainly borne out from his own words, in which he speaks of the Savior as though already present and dwelling in the world, and then afterward of John. For "being filled with the Holy Spirit he prophesied, saying: Blessed be the Lord, the God of Israel, because he has visited and wrought the redemption of his people". For when God was visiting and willing to redeem his people, "Mary remained" with Elizabeth, after the angel had spoken to her, "three months", so that by a certain ineffable power the Savior, being present, might instruct not only John, as we said a while ago, but also Zechariah, as the Gospel word now declares. For here too, little by little through three months, he was receiving the increases of the Holy Spirit, and, while he does not know it, he was being taught, and he prophesied concerning Christ, saying: "who gave redemption to his people, and raised up a horn of salvation for us in the house of David", because Christ was born "of the seed of David according to the flesh". And truly he was "a horn of salvation in the house of David", because this prophecy is sung in harmony: "For a vineyard was made on a horn". On what horn? On Christ Jesus, on him of whom it is now written: "he raised up a horn of salvation for us, in the house of David his servant, as he spoke through the mouth of his holy prophets".
"Salvation from our enemies". Let us not now suppose that this is said of bodily enemies, but of spiritual ones. For the Lord Jesus came, "mighty in battle", to destroy all our enemies, that he might free us from their snares: from the hand of all our enemies "and from the hand of all who hate us". "To show mercy toward our fathers" — I think that at the coming of the Lord the Savior both Abraham and Isaac and Jacob enjoyed the mercy of God. For it is not credible that those who earlier saw his day and rejoiced should afterward, at his coming and his birth from the Virgin, have received no benefit. And why do I speak of the patriarchs? Following the authority of the Scriptures, I will boldly ascend to higher things, since the presence of the Lord Jesus and his dispensation profited not only things earthly but also things heavenly. Whence the Apostle also says: "making peace through the blood of his cross, whether upon the earth or in the heavens". But if in heaven and on earth the presence of the Lord was of profit, why should you be afraid to say that his coming profited even the greater ones, so that this might be fulfilled which is said: "to show mercy toward our fathers, and to remember his holy covenant, the oath which he swore to Abraham our father", that he might grant us to be freed "without fear from the hand of the enemies"?
Frequently some are freed from the hand of foes, but not "without fear". For when dread and danger have first gone before, and thus one has been rescued from the hand of enemies, he is indeed freed, but not "without fear". But the coming of the Lord Jesus rescued us "from the hand of the enemies without fear". For we did not perceive our enemies nor see them fighting against us, but, while we knew it not, we were suddenly snatched from their jaws and their snares. "In a point and a moment" he transferred us "into the inheritance and the portion of the just", and we have been freed "from the hand of the enemies without fear, that we may serve God in holiness and justice before him all our days". "And you, child, shall be called the prophet of the Most High". Seeking within myself the reason why he prophesies not as though about John, but by speaking to John himself: "and you, child, shall be called the prophet of the Most High", and the rest — for it was superfluous to speak to one who does not hear and to make an apostrophe to a little one and a suckling — I think I can find this: that just as John was born wondrously and came into the world with an angel proclaiming it, and was poured forth upon the earth while Mary lodged three months beside Elizabeth, so also all the things that are written about him are reported to have been done wondrously. But if you doubt that one just poured forth from his mother's womb could hear his father's words and know what this is which is said to him: "and you, child, shall be called the prophet of the Most High", consider that what went before was far more wondrous: "behold, as the sound of your salutation came into my ears, the infant leaped for joy in my womb". For if, while still enclosed in his mother's belly, he heard Jesus and, hearing, leaped up and rejoiced, why should you not believe that once already born he was able both to hear and to understand his father's prophecy, saying to him: "and you, child, shall be called the prophet of the Most High; for you shall go before the Lord, to prepare his ways"? Therefore I think Zechariah hastened to speak to the little one, because he knew that he would after a little while dwell in the wilderness, and that he could not have his presence. "For the child was in the deserts until the day of his showing to Israel". Moses too dwelt in the desert, but only after, when the forty years of his age were completed, he fled from Egypt and for another forty years guarded the flocks of Jethro; John, however, as soon as he was born, passed over to the deserts, and he who "was greater among those born of women" showed himself worthy of a greater nurture. Of him the prophet speaks: "behold, I send my angel before your face". Rightly is he called an angel, who had been sent before the Lord and, as soon as he was born, was able to hear and understand his prophesying father. Wherefore let us, who believe such great wonders, likewise believe in the resurrection, let us believe also in the promises that are to come, of the kingdom of heaven, which the Holy Spirit daily pledges to us. All of which things, as they have been wondrously written, beyond what we are able to perceive, we shall receive in Christ Jesus: to whom is glory and dominion unto the ages of ages. Amen.