Translation from the book:

Στεργίου Ν. Σάκκου, Ἑρμηνεία στό κατά Λουκᾶν Εὐαγγέλιο, τόμ. Α΄, 

ἐκδ. «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ, Θεσ/νίκη 2008, σσ.100-106

(Stergios N. Sakkos [Read CV], A Commentary on the Gospel according to St. Luke, vol. A', pp. 100-106)

2,8. Καὶ ποιμένες ἦσαν ἐν τῇ χώρᾳ τῇ αὐτῇ ἀγραυλοῦντες καὶ φυλάσσοντες φυλακὰς τῆς νυκτὸς ἐπὶ τὴν ποίμνην αὐτῶν.
2:8 And there were shepherds abiding out in the field in that region, keeping watch over their flock by night.

  The “country” here is the countryside of Bethlehem. In this area little David used to raise his sheep, to commune with God and sing his songs with the psaltery (harp), praising the divine greatness as he experienced and studied it in nature and in the history of his people. There he was inspired for the sweet and prophetic Psalm 22.
  The verb “ἀγραυλοῦντες” means “keeping out in the fields” i.e., to spend the night in the open air. At that time the night was divided into four shifts (6-9 p.m., 9-12 p.m., 12-3 a.m., 3-6 a.m.), which were called "watches". The shepherds stayed awake to protect their flock from thieves and carnivorous animals. We conclude that Christ was born at night from the fact that the angel appeared to the shepherds during their night shift.
  It has been suggested that Christ was not born on December 25, because it would have been impossible for the shepherds to keep night shifts during the winter. In Judea, however, even in winter the cold was not unbearable.
  The Church was not interested in the exact date of Christ's birth, nor did the apostles take the trouble to find out and record the exact date, because this did not concern the historical reliability of the event. What is certain is that on December 25, the pagans celebrated the sun god with many glorious events. The Church in the West, wishing to stop these celebrations, established the celebration of Christmas. In the 4th century, on the initiative of St. Chrysostom, this custom was transferred to the East. Until then, Christians had celebrated Epiphany, that is, Christ’s coming into the world: his birth, circumcision and baptism all together on the 6th of January.

2,9. Καὶ ἰδοὺ ἄγγελος Κυρίου ἐπέστη αὐτοῖς καὶ δόξα Κυρίου περιέλαμψεν αὐτούς, καὶ ἐφοβήθησαν φόβον μέγαν.
2:9 And suddenly an angel of the Lord appeared in front of them, and the glory of the Lord shone around them, and they were filled with great fear.

  In the midst of poverty and humiliation that surrounded Christ’s birth, divine glory and splendor appeared. God was humbled and born as a man, but heaven with supernatural signs testified to his divinity; by angels to the pious Jewish shepherds (cf. Lk 2:13) and by the star to the Wise Men of the East, representatives of the Gentiles (cf. Mt 2:2). “Secretly you were born in a cave, but heaven proclaimed you to all”, chants the ecclesiastical poet.
  The sudden appearance of an angel, probably Gabriel (cf. Lk 1:19. 26), is vividly indicated by the evangelist Luke with the introductory “suddenly” and the verb “appeared”. The extraordinary radiance made the supernatural event all the more imposing. This “glory of the Lord”, which shone around them, surrounded them without creating any shadow whatsoever, so as to make it clear that it was a divine light. The shepherds before these amazing signs, as was natural, were in great fear (cf. Lk 1:12. 29).

2,10-12. Καὶ εἶπεν αὐτοῖς ὁ ἄγγελος· μὴ φοβεῖσθε· ἰδοὺ γὰρ εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην, ἥτις ἔσται παντὶ τῷ λαῷ, ὅτι ἐτέχθη ὑμῖν σήμερον σωτήρ, ὅς ἐστι Χριστὸς Κύριος, ἐν πόλει Δαυΐδ. Καὶ τοῦτο ὑμῖν τὸ σημεῖον· εὑρήσετε βρέφος ἐσπαργανωμένον, κείμενον ἐν φάτνῃ.
2:10-12 And the angel said to them, "Be not afraid; for behold, I bring you good news of a great joy which will come to all the people; for to you is born this day a Savior, who is Christ the Lord, in the city of David. And this will be a sign for you: you will find a baby wrapped in swaddling clothes and lying in a manger."

  The angel first reassured the shepherds (cf. Lk 1:13. 30), so that they might understand better the joyful message he would announce to them. This message would give great joy “to all the people”, to all the people of Israel who were waiting for the Redeemer, but also to the whole world who were longing for a Saviour. The event which the angel announced, the cause of the great joy, was the Saviour’s birth long awaited by Israel and expected by the Gentiles; “for to you is born this day a Savior”. The time had come for Isaiah's prophecy to be fulfilled; "for unto us a child is born, unto us a son is given” (9:6). The pronoun “you” certainly does not refer only to the shepherds, but includes all the Jewish people and all mankind.
  Of particular interest is the phrase “Christ the Lord”. The prophets, kings and chief priests were called “anointed by the Lord”. Their anointing meant that they were chosen and blessed by God. Jesus was different from all the others anointed by the Lord. He is the preeminent Christ, the expected Messiah (cf. Jn 1:42), but at the same time the Lord Himself, Yahweh. The other anointed ones were anointed by the Holy Spirit; Jesus possessed all the Holy Spirit as his own, since "in him dwelleth all the fulness of the Godhead bodily” (Col 2:9). He would also announce this by applying Isaiah’s prophecy (61:1-2) to himself (see Lk 4:18-19).
  The depth of the divine condescension is truly fathomless! God did not send prophets or angels to save us (see Heb 2:16), because they could not bear the enormous burden of our sins and pay the price of our debt. For our salvation he sent his own only begotten Son to be born as a man like us!
  The expression “in the city of David”, which means Bethlehem, reminded the shepherds of Micah’s prophecy (5:1).
  The angel gave the shepherds a sign, a mark, which would help them to meet and recognize the Savior; “you will find a baby wrapped in swaddling clothes and lying in a manger”. They would find an infant wrapped in swaddling clothes in a manger. The shepherds’ faith was put to the test as the angel’s word clashed with all their expectations of the Messiah. Of course, they would not expect to find him as a poor and weak infant born in a stable.

2,13. Καὶ ἐξαίφνης ἐγένετο σὺν τῷ ἀγγέλῳ πλῆθος στρατιᾶς οὐρανίου αἰνούντων τὸν Θεὸν καὶ λεγόντων.
2:13 And suddenly there with the angel a multitude of a heavenly army was praising God and saying.

  God’s angels are called “a multitude of a heavenly army” (see 1 Kings 22:19). The word "army" indirectly indicates the sovereignty of the newborn infant. It differs, of course, from the other armies that bring war; this one proclaims peace. At the creation of the world, "when the stars were born" (Job 38:7), the angels burst out in praise; how could they remain silent before the miracle of re-creation that took place that night in Bethlehem?

2,14. δόξα ἐν ὑψίστοις Θεῷ καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία.
2:14 Glory to God in the highest, and on earth peace, good will toward men.

  Briefly and powerfully, the angelic hymn announced that Christ’s birth revealed the glory of the Most High God, brought peace on earth and his good will to mankind.
  “Glory to God in the highest”: The Most high God was revealed to the world with Christ’s birth. The natural creation and the history of the chosen people of Israel had, of course, given evidence of his power, wisdom and greatness (cf. Rom 1:20). But never before had his glory been so displayed as in the cave of Bethlehem, for never before had his love been so expressed. This revelation was in itself God’s glory. As the glory of a diamond is its brilliance, as a king’s glory is his office when it is exercised rightly, so God’s glory is his own appearance.
  “And on earth peace”: By the word "peace" the prophets express all the sublime Messianic good things (see Is 26:12). Lord’s coming to earth signified the return of peace, which was lost when man broke that first covenant with God in paradise. As the Creator revisited his mankind to renew their first agreement, peace returned to earth, not in an abstract sense as a condition, but specifically as a person; "For he is our peace, who has made us both one, and has broken down the dividing wall of hostility" (Eph 2:14; cf. Is 9:6). Christ became man's essential link with his fellow man, as he united believers as members in his body, in the community of peace, the Church.
  “Good will toward men”: Jesus’ birth revealed the triune God’s "good will", that is, his favor, the amnesty which he bestowed on the apostate man. This is appropriated only by the ones who accept the Lord Jesus Christ as a personal savior.
  The angelic hymn is corresponding to the first three requests of the Sunday prayer (see Mt 6:9-10; Lk 11:2). The glory to the Most High God is the sanctification of his name. Peace dwells on earth when God’s kingdom is established in men’s hearts. Finally, God’s favor is felt when men implement his will. Indeed, through the application of the divine will, having as a prototype God’s beloved Son (cf. Mt 3:17; 17:5; Mk 1:11; Lk 3:22), we become men of divine’s favor, in whom God rests and dwells; only then peace is spread over the earth and Lord’s name is glorified as he makes us, his creatures, partakers of his glory and holiness.

2,15-16. Καὶ ἐγένετο ὡς ἀπῆλθον ἀπ᾿ αὐτῶν εἰς τὸν οὐρανὸν οἱ ἄγγελοι, καὶ οἱ ἄνθρωποι οἱ ποιμένες εἶπον πρὸς ἀλλήλους· διέλθωμεν δὴ ἕως Βηθλεὲμ καὶ ἴδωμεν τὸ ῥῆμα τοῦτο τὸ γεγονός, ὃ ὁ Κύριος ἐγνώρισεν ἡμῖν. Καὶ ἦλθον σπεύσαντες, καὶ ἀνεῦρον τήν τε Μαριὰμ καὶ τὸν Ἰωσὴφ καὶ τὸ βρέφος κείμενον ἐν τῇ φάτνῃ.
2:15-16 When the angels went away from them into heaven, the shepherds said to one another, "Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us." And they came with haste, and found Mary and Joseph, and the baby lying in a manger.

  The great event of Jesus’ birth involves the earth and heaven. The angels of heaven announced the joyful event and praised God. The people of the earth, with complete confidence in the angelic message, decided to go to Bethlehem to see “this thing that has happened”. They believed that what the angel had told them was already a fact. For the meaning of the word "ῥῆμα" in the Bible, see comments on 1:65.
  The joy which the angel’s words caused to the shepherds was manifested in the diligence with which they carried out his command. They hastened to seek the infant, “they came with haste” and succeeded in finding it “lying in the manger”, as the angel had told them (see v. 12).

2,17-18. Ἰδόντες δὲ διεγνώρισαν περὶ τοῦ ῥήματος τοῦ λαληθέντος αὐτοῖς περὶ τοῦ παιδίου τούτου· καὶ πάντες οἱ ἀκούσαντες ἐθαύμασαν περὶ τῶν λαληθέντων ὑπὸ τῶν ποιμένων πρὸς αὐτούς.
2:17-18 And when they saw it they made known the saying which had been told them concerning this child; and all who heard it wondered at what the shepherds told them.

  The shepherds “made known”, they told in detail what the angel had said to them. Seeing the divine child, they wanted to proclaim to all the joy of salvation (see vv. 10-11).
  The narrative about the angels’ appearance moved the admiration of those who heard it; “all who heard it wondered”. But it was not known beyond the boundaries of Bethlehem. The people of Jerusalem were informed of Jesus’ birth by the Wise Men much later and were disturbed (see Mt 2:3).

2,19. Ἡ δὲ Μαριὰμ πάντα συνετήρει τὰ ῥήματα ταῦτα συμβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς.
2:19 But Mary kept all these things, pondering them in her heart.

  The virgin Mary treasured up in her heart what the shepherds told her and “pondering them” (cf. Lk 2:51), she kept them all in secret, “συμβάλλουσα”, comparing the events they told her with the revelations she had received up to that time. When the time came, the virgin told the evangelist Luke in detail and with simplicity all that she had “kept”. That is why he gives the fullest description of the events of the birth in his Gospel. Even the calm style and the soft tone of the narration support the assumption that he had heard it from the holy mother’s mouth. The evangelist faithfully recorded God’s Mother plain narrative without any additions.

2,20. Καὶ ὑπέστρεψαν οἱ ποιμένες δοξάζοντες καὶ αἰνοῦντες τὸν Θεὸν ἐπὶ πᾶσιν οἷς ἤκουσαν καὶ εἶδον καθὼς ἐλαλήθη πρὸς αὐτούς.
2:20 And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

  The shepherds returned again to their daily life. But they did not fail to praise God for what they had heard from the angels and seen fulfilled in the manger where they worshipped the divine child.

Copyright © 2021 by Orthodox Christian Association «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ. Used by permission. All rights reserved.

Ἑλένης Βασιλείου

 17 χριστουγεννιάτικα καί 16 πρωτοχρονιάτικα διηγήματα, σελίδες 192.

Ζητῆστε το στό Βιβλιοπωλεῖο "Ἀπολύτρωσις", τηλ. 2310 274518.

 Ἑλένης Βασιλείου

 24 συναρπαστικά διηγήματα, πού προσφέρουν μία ζεστή καί τρυφερή προσέγγιση στό μεγάλο μήνυμα τῶν Χριστουγέννων.

Σελίδες 164, ἔκδοση Στ΄

 ISBN 960-88866-0-0

Ζητῆστε το στό Βιβλιοπωλεῖο "Ἀπολύτρωσις", τηλ. 2310 274518.

Σελίδες 164, ἔκδοση Α΄

ISBN 978-960-6805-13-4

Translation from the book:

Στεργίου Ν. Σάκκου, Ἑρμηνεία στό κατά Λουκᾶν Εὐαγγέλιο, τόμ. Α΄, 

ἐκδ. «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ, Θεσ/νίκη 2008, σσ. 96-99

(Stergios N. Sakkos [Read CV], A Commentary on the Gospel according to St. Luke, vol. A', pp. 96-99)

2,6-7. Ἐγένετο δὲ ἐν τῷ εἶναι αὐτοὺς ἐκεῖ ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν, καὶ ἔτεκε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον, καὶ ἐσπαργάνωσεν αὐτὸν καὶ ἀνέκλινεν αὐτὸν ἐν τῇ φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι.
2:6-7 But while they were there, the time came for her to deliver and she gave birth to her first-born son, and wrapped Him in swaddling clothes, and laid Him in a manger, because there was no place for them in the inn.

  When Joseph and the virgin Mary arrived at Bethlehem to take the census, “the time came for her to deliver” the days of her pregnancy were fulfilled, and she bore her firstborn son. The first son was called the firstborn, whether other children followed or not. If other boys were born after him, he was distinguished from them by the term 'elder'.
  Evangelist Luke, with unparalleled simplicity and in few words, tells the story of Jesus’ birth. This style of writing, which the other evangelists also follow, is in perfect contrast to the false gospels, the so-called apocryphal writings. The greatest proof of the reliability of the Gospels is the total lack of exaggerated and detailed descriptions which characterize the various irresponsible traditions that circulated from the earliest times concerning the Lord’s life.
  As soon as Jesus was born, his mother “wrapped Him in swaddling clothes, and laid Him in a manger”. She put him in a manger, in the place where they put the animal straw, because there was no other cleaner place. The Lord condescended to be born in a stable; it was perhaps the most expressive image of humanity he was coming to save.
In those days all the inns had a stable so that the animals, the transportation means of that time, could find food and rest there. The place where people could stay, was a large one without beds or even mattresses. The people crowded into large rooms and, if it was possible, they would lie down on the floor next to each other. Therefore, in the inn it was impossible to find a private corner, quiet and isolated, that would facilitate the expected childbirth. That is why Joseph and the virgin Mary preferred to spend that night at the stable.
  In the Byzantine iconography of the Nativity, the stable is represented as a natural cave; this tradition is also attested to by ancient writers. In Palestine, natural caves formed on the slopes of its clay hills abound. Sometimes, with a few changes, they were transformed into inns or stables for inns and even into residences. One such cave was the stable of the inn where Joseph and Mary spent their night.

Copyright © 2021 by Orthodox Christian Association «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ. Used by permission. All rights reserved.

Translation from the book:

Στεργίου Ν. Σάκκου, Ἑρμηνεία στό κατά Λουκᾶν Εὐαγγέλιο, τόμ. Α΄, 

ἐκδ. «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ, Θεσ/νίκη 2008, σσ.91-96

(Stergios N. Sakkos [Read CV], A Commentary on the Gospel according to St. Luke, vol. A', pp. 91-96)

  The evangelist Luke, in the second chapter of his Gospel, records certain historical events connected with the mystery of the incarnation of God’s Son. This is inexplicable to the human mind and incomprehensible to human reason. The study of these events helps us to approach the fact of the incarnation, to delve in its meaning, to reap its great gifts.

2,1. Ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἐξῆλθε δόγμα παρὰ Καίσαρος Αὐγούστου ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην.
2:1 It came to pass in those days that a decree went out from Caesar Augustus that all the world should be enrolled.

  In the synoptic evangelists the verb "ἐγένετο" at the beginning of a paragraph means an introduction to a new cycle of narratives, which are not connected in time and place with those that preceded it.
  "The fullness of the time" (Ga 4:4) had come “in those days”. The days prescribed in Daniel’s prophecy (9:21-27) had been fulfilled. The various religions were literally bankrupt, philosophy was unable to offer redemption and political power was corrupt. There was no longer any time for postponement or waiting; the world was as much in need of salvation as ever but at the same time was as ready as ever; the world was hosting in those days the most distinguished woman of all the ages (see comments on 1:28). Moreover, after Octavian's victory over Marc Antony at Actium in September 31 BC, which marked the end of the civil wars in Rome and the beginning of the imperial period, the famous Roman peace (Pax Romana) prevailed everywhere. In this historical context, during the monarchy of Octavian (31 BC - 14 AD), God found the most suitable conditions for the realization of his plan: a unified administration, the Roman one; a suitable language, Greek; a true religion, Judaism. It is aptly chanted in the doxastic of the (stichera) verses of the Christmas Eve Vespers; “When Augustus became supreme ruler of the world, the many kingdoms among the people came to an end. Likewise, when You became Incarnate of the Immaculate One, the worship of many gods had to cease. The cities came under a universal power, and the Gentiles believed in one supreme Divinity. Nations were registered in the name of Caesar Augustus, and we, the faithful, were registered in your divine name, O Incarnate One. O Lord, great is your mercy; glory to You!”
  The expression “a decree went out” means "an edict was issued". This particular decree (Latin indictio) stipulated the beginning of the census. The Romans, as an organized state, took a census every five years. When they conquered many peoples and became a vast empire, for practical reasons they tripled the interval and made it fifteen years.
  The decree demanded a census of the whole world i.e., it ordered a world census. The first world censuses took place during the reign of Octavian Augustus, because he was the first monarch of the entire known world, which stretched around the Mediterranean. The Roman emperors were often titled as "rulers of the world" in inscriptions.
  The name-title Caesar indicates Octavian's descent from the famous ancient Roman family known by that name. Augustus means "Respected"; it was attributed to Octavian as an exceptional title of honour and subsequently prevailed as his first name.

2,2. Αὕτη ἡ ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίου.
2:2 This was the first census, when Quirinius was governor of Syria.

  The Roman state was divided into large geographical divisions; Syria was one such division, which included Palestine.
  The census mentioned here was taken when Sentius Saturninus was ruler of Syria. However, it was connected with the name of Quirinius, because it was under his supervision as a military ruler. The verb "ἡγεμονεύοντος" generally means any office held (cf. Lk 3:1). The census was described as the first “when Quirinius was governor of Syria”, because it was followed by a second, which Luke mentions in the book of Acts (5:37), when Quirinius had succeeded Saturninus as ruler of Syria.

2,3. Καὶ ἐπορεύοντο πάντες ἀπογράφεσθαι, ἕκαστος εἰς τὴν ἰδίαν πόλιν.
2:3 And all went to be enrolled, every one into his own city.

  The imperial decree was to be obeyed by “all”, all the subjects of the Roman empire. The Roman orders were strict. Any delay or indifference received an exemplary punishment. There were no exceptions.
  The Romans, in order to avoid administrative difficulties and conflicts with the sensitivity of the peoples they had conquered, took advantage of some of their customs. Thus, among the Jews, who were careful to preserve their genealogies, the census was taken by line of descent. All the Jews left the cities, where they lived, and went to take their census in their “own city”, the place of origin of their ancestors.

2,4-5. Ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲτ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυΐδ, ἥτις καλεῖται Βηθλεέμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυΐδ, ἀπογράψασθαι σὺν Μαριὰμ τῇ μεμνηστευμένῃ αὐτῷ γυναικί, οὔσῃ ἐγκύῳ.
2:4-5 So Joseph went up from Galilee, from the town of Nazareth, to Judaea, to David's town which is called Bethlehem, because he was of the house and lineage of David, to be enrolled together with Mary, his fiancée who was pregnant.

  Joseph and the virgin Mary were among the multitude that set out for the census. They travelled from Nazareth of Galilee where they dwelt to Bethlehem of Judea, because they descended from Judah’s tribe and specifically from David’s line (cf. Lk 1:27). Bethlehem, a small pastoral district about two hours' walk from Jerusalem, is referred to as David’s city, because it was David’s birthplace (cf. 1 Sam 16:1, 18). Its name means "house of bread". It is very expressive and gives a chance for preaching about the place where the "bread of life" was offered to mankind (Jn 6:35). Divine providence took care that, on the occasion of the census, Mary and Joseph should find themselves in Bethlehem at the time of childbirth, where according to the explicit prophecy of Micah (5:1), the Messiah would be born.
  Although Judea extended south of Galilee, in the Bible the verb "went up" was used for the journey from Galilee to Judea, because the latter was at a higher altitude.
  For the expression "his fiancée" see comments on 1:27.
  Lord’s incarnation is connected with a series of successive humiliations and persecutions. Jesus had not yet been born and was about to undergo the first humiliation, the humiliation of the census. To understand the deep meaning of this humiliation, we must be aware of the political and civil status of those days. For free peoples, the census was not simply a count of the population of a country. Its purpose was purely economic. The ancient rulers, in order to be informed about the taxes they could collect from each subject, occasionally appointed special rulers surrounded by hired people who recorded all the property and annual income of their subjects. In this way they calculated what taxes each person had to pay.
  But for enslaved peoples, such as the Israelites at the time of Christ's birth, the census had a very humiliating meaning. The enslaved were considered the property of their conquerors. The sovereign ruler or emperor recorded them down, along with their houses, their fields, their animals, as objects of his personal property. However, because he could not manage all these, so he forced them to buy themselves and the members of their families, paying for each person (per head) a slave’s price and then required them to rent their own fields and animals, so that they could work with them as if they were their own. The price of their head was the so-called body tax or the head tax; the rent they paid for their land was the land tax. In addition, they paid all the taxes of the free citizens.
  The census ordered by Augustus Caesar took place at the same time with Christ’s birth. The incarnated God was born as a slave, while the counting of the slaves was still going on. His first obligation in his life was to buy himself for one year. What a humiliation! While he was the king of the kings of the world, apparently Augustus held that position; and he was born as a possession and part of Augustus' property. Although Jesus was the true king of Israel as David’s son; The genuineness of his descent from David was evident from the census’ records which forced him to take his census in David’s city, Bethlehem; yet another person as a tyrant sat at the helm of Israel, Herod the Edomite. He was neither David’s son nor even an Israelite. When the true king of the world was born, Augustus recorded him as his possession, and Herod hunted him as his victim, wanting to slay him.
  The fact of the Lord's census recording is particularly moving to the hymn writers of our Church. Behind the census of the Roman Empire, they see another side, a spiritual one. Through the wonderful contrasts and rich juxtapositions, the Christmas hymns approach its deeper meaning: "Nations were recorded in the name of Caesar Augustus, and we, the faithful, were registered in your divine name, O Incarnate One...". Christ, the world ruler, was recorded as Augustus’ slave, to write us down in the book of life, and even under his own name as Christians!
  Miserable were those who were recorded as Caesar Augustus’ servants; blessed are those who are recorded as Jesus Christ’s servants. Wretched were those who paid body-tax to the monarch Augustus; great happiness bestowed those who were redeemed at a high price by the eternal monarch Jesus’ blood and pay him a tribute of faith through repentance and obedience to his holy will.

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The Liturgy of the Faithful

   In ancient times, before Christ, the Jews offered as sacrifices “the first-fruits” at the sacrificial altars which they had built for God’s worship. They sacrificed the first and the best born sheep, calves and crops of the earth. We Christians following Christ’s commandment, offer bread and wine. These are given by God but man’s cooperation is essential. The basis for the bread is the wheat but man plants, harvests, makes flour and bakes it. The same is true for the wine as grapes must be gathered and then the juice of them will become wine.

  God, who gives us the bread and wine, commands us to offer them as gifts. He is the provider and law-giver and is ready instead of these to give us his spiritual, infinitely superior gifts. He promised to the rich man, whom he invited to sell his possessions and give his money to the poor, that he would give him spiritual riches, the kingdom of Heaven. The rich man would have given gravel and would have received diamonds. To the Apostles, whom he called to leave their jobs, he promised that instead of fishing for fish in the lake, they would become fishers of men. In the Divine Liturgy in order to receive the real, the everlasting, the living, the heavenly bread, which is Christ Himself, we offer earthly bread.
  The bread and wine which are on the holy prothesis are not yet sanctified, they have not yet changed into the Body and Blood of Christ. They are going to be transferred during the Great Entrance to the holy altar where the great miracle will take place.
  For our salvation, our own collaboration is also required. God wants us to be saved and offers everything for our salvation. Provided we also desire it and make every effort towards it. This is the least we can do.

2e. THE GREAT MERCY

  The (51st) 50th psalm is the famous psalm of repentance. It is a collection of 21 verses. Each verse is like a diamond. The first one starts: “Have mercy upon me, O God, according to your great mercy and according unto the multitude of your compassions blot out my transgressions”.
  The person who is asking for help here is the most glorious King of Israel. But in the first verse he appears as a poor beggar. People are indeed unhappy and live in a void in spite the astonishing progress in the technical and scientific fields. They suffer and groan even if they live in a wealth. The machines they invented to make life easier and happier, made them their slaves. This kind of civilization has not liberated people from passions and evils but added an oppressive weight. They feel the need of deliverance from the internal slavery of the passions and from the external slavery of the modern world.
  The poet asks God’s mercy. But a distinction is made between small and great mercy. Small mercy concerns all the earthly goods which the omnipotent God gives us. For example, the rain which falls and moistens the fields and makes the earth bloom. The air which the whole planet and all mankind breathes. The rays of the sun which illuminate and warm the earth. These three blessings and many more are given freely to all people without exception. As Christ says, the heavenly Father: “makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust.” (Mt 5:45) Therefore, God is merciful to all of us, even to those who receive all the blessings of divine creation but do not feel the need to express their gratitude to God.
  My God! David, the repentant sinner, cries out. I feel my guilt. I see the deep corruption of my heart. My parents are sinful because they are descendants of Adam and Eve. From the first couple originates the inclination and tendency towards sin. I do not want to sin. But my will is very weak. I fall into sin. However, I am not senseless and indifferent. A voice, like a spark, inside me does not stop censuring me as an offender of the divine law. I have nothing to offer you but a pitiful and unclean heart. O Lord, I ask for your great mercy.
  This great mercy is the forgiveness of sins. It derives only through Christ’s sacrifice on the cross. Christ’s Blood is the endless ocean of God’s mercy and compassion. He washes, cleans and regenerates the sinner. “Have courage, my son. Your sins are forgiven” (Mt 9:2). This is the answer of heaven to the sinner, who by having a broken and repentant heart falls down and worships the Redeemer of the world, saying this prayer of repentance: “Have mercy on me, O God ...”.

Translation from the book:

Στεργίου Ν. Σάκκου, Ἑρμηνεία στό κατά Λουκᾶν Εὐαγγέλιο, τόμ. Α΄, 

ἐκδ. «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ, Θεσ/νίκη 2008, σσ.74-87

(Stergios N. Sakkos [Read CV], A Commentary on the Gospel according to St. Luke, vol. A', pp. 74-87)

1,57-58. Τῇ δὲ Ἐλισάβετ ἐπλήσθη ὁ χρόνος τοῦ τεκεῖν αὐτήν, καὶ ἐγέννησεν υἱόν. Καὶ ἤκουσαν οἱ περίοικοι καὶ οἱ συγγενεῖς αὐτῆς ὅτι ἐμεγάλυνε Κύριος τὸ ἔλεος αὐτοῦ μετ᾿ αὐτῆς, καὶ συνέχαιρον αὐτῇ.
1:57-58 When it was time for Elizabeth to have her baby, she gave birth to a son. Her neighbors and relatives heard that the Lord had shown her great mercy, and they shared her joy.

  When “it was time”, that is, the required nine months were fulfilled, Elizabeth gave birth to a son. The expression “the Lord had shown her great mercy” means that the Lord showed her his magnitude of mercy (cf. Ps 56:11) because He made her worthy, while she was sterile and even in an old age, of becoming a mother.
  Elizabeth's neighbors and relatives “shared her joy” as soon as they heard the news. The pre-announcement of the Angel had already begun to be fulfilled; many were happy with the birth of this child (see verse 14).

1,59. Καὶ ἐγένετο ἐν τῇ ὀγδόῃ ἡμέρᾳ ἦλθον περιτεμεῖν τὸ παιδίον, καὶ ἐκάλουν αὐτὸ ἐπὶ τῷ ὀνόματι τοῦ πατρὸς αὐτοῦ Ζαχαρίαν.
1:59 On the eighth day they came to circumcise the child, and they were going to name him after his father Zechariah.

  Jews circumcised every male child eight days after his birth, as required by law (see Gen 17:12, Lev 12:3). The naming took place at the same time. The circumcision of the child was done either by the father (see Gen 17:23) or another person, even a woman (see Ex 4:25), but always by a Jew and never by a heathen.
  The newborn child was given the name of his grandfather or father or some other relative. Since in this case the father was deaf and dumb, those present wanted to make him happy by calling his child Zechariah well before his naming. Of course, they would also wait for the mother's consent.

1,60. Καὶ ἀποκριθεῖσα ἡ μήτηρ αὐτοῦ εἶπεν· οὐχί, ἀλλὰ κληθήσεται Ἰωάννης.
1:60 But his mother spoke up and said, “No! He is to be called John”.

  Elizabeth responded that the child was to be named John. Apparently, she was informed of the child's name by revelation from the Holy Spirit and spoke like a prophet. If Zechariah had written it to her, they would not need to ask him again (see verse 62). After all, Elizabeth's knowledge, by divine revelation, aroused the surprise and admiration of neighbors and relatives (see verse 63).

1,61-62. Καὶ εἶπον πρὸς αὐτὴν ὅτι οὐδείς ἐστιν ἐν τῇ συγγενείᾳ σου ὃς καλεῖται τῷ ὀνόματι τούτῳ· ἐνένευον δὲ τῷ πατρὶ αὐτοῦ τὸ τί ἂν θέλοι καλεῖσθαι αὐτόν.
1:61-62 They said to her, “There is no one among your relatives who has that name.” Then they made signs to his father, to find out what he would like to name the child.

  Those present were puzzled by the choice of this name answered that there was no one among Elizabeth's relatives with that name. Perhaps they feared that Elizabeth, taking advantage of Zechariah’s muteness, wanted to give the child a name of her choice.
  Then they signed gestures to Zechariah what name he would like to give the child. The question “what he would like to name the child” is a typical expression, roughly analogous to the phrase: "Godfather, give the name".

1,63. Καὶ αἰτήσας πινακίδιον ἔγραψε λέγων· Ἰωάννης ἐστὶ τὸ ὄνομα αὐτοῦ· καὶ ἐθαύμασαν πάντες.
1:63 He asked for a writing tablet, and to everyone’s astonishment he wrote, “His name is John.”

  A “writing tablet” refers to a square or rectangular wooden tablet they used to write on at that time. It was smeared with wax and letters were engraved on it with a small sharp rod made of iron, copper or ivory, called stylus.
  The expression “ἔγραψε λέγων” is a Hebrew expression and is translated “he wrote with these words”. So, Zechariah asked for a small writing tablet and wrote the following: “His name is John.” He didn’t say “I want him to be named John”, but “His name is John”, because this name had been already given to him by the angel (see verse 13).
  Neighbors and relatives “to everyone’s astonishment” wondered how Zacharias and Elizabeth had agreed to choose the name without prior arrangement.

1,64. Ἀνεῴχθη δὲ τὸ στόμα αὐτοῦ παραχρῆμα καὶ ἡ γλῶσσα αὐτοῦ, καὶ ἐλάλει εὐλογῶν τὸν Θεόν.
1:64 Immediately his mouth was opened and his tongue set free, and he began to speak, praising God.

  Zechariah's muteness was the consequence of the punishment imposed on him by the Angel because he did not believe in him (see verse 20). Thus, when, obeying the divine command, he wrote the name of the child, the punishment was resolved and his tongue was immediately set free, as well.
  As soon as Zechariah was able to speak, “he began to speak, praising God” he burst out in praise and thanksgiving to God, as seen in the hymn he composed (see verses 68-79). Praise is a form of prayer very pleasing to God. When prayer does not begin and end with personal requests and supplications, it is a sign of a grateful heart. Everything that refers exclusively to the Lord, such as praise, should precede requests.

1,65. Καὶ ἐγένετο ἐπὶ πάντας φόβος τοὺς περιοικοῦντας αὐτούς, καὶ ἐν ὅλῃ τῇ ὀρεινῇ τῆς Ἰουδαίας διελαλεῖτο πάντα τὰ ῥήματα ταῦτα.
1:65 All the neighbors were filled with awe, and throughout the hill country of Judea people were talking about all these things.

  People who lived nearby were filled with awe once they were informed of what had happened at Zechariah's house. They were shocked by the way the child was named, by the fact that Zechariah began to speak again, but also by the narration of the heavenly apparition and the angel’s prophecy about John. With all these amazing events they felt the presence of God very close to them and the desire and expectation of the Messiah began to rekindle in them.
  These great events, of course, spread throughout the mountainous region of Judea “throughout the hill country of Judea people were talking about all these things”. The word "ῥήμα" in the Holy Bible certainly means “saying” but mainly refers to the event which is the subject of.

1,66. καὶ ἔθεντο πάντες οἱ ἀκούσαντες ἐν τῇ καρδίᾳ αὐτῶν λέγοντες· τί ἄρα τὸ παιδίον τοῦτο ἔσται; Καὶ χεὶρ Κυρίου ἦν μετ᾿ αὐτοῦ.
1:66 Everyone who heard these treasured them in their hearts asking, “What then is this child going to be?” For the Lord’s hand was with him.

  It was not possible to be indifferent to what had happened. Everyone put these phrases in their hearts; “Everyone who heard these treasured them in their hearts” they kept them alive in their memory. It was also reasonable to wonder: what is going to become of Zechariah's son?
  The expression “Lord’s hand” signifies God’s power and energy. This power is punitive for sinners and helpful to the righteous. Here, of course, it is used in the latter meaning, that the divine power protected the infant.

1,67. Καὶ Ζαχαρίας ὁ πατὴρ αὐτοῦ ἐπλήσθη Πνεύματος ἁγίου καὶ προεφήτευσε λέγων.
1:67 And his father Zechariah was filled with the Holy Spirit, and prophesied, saying.

  Zechariah “was filled with the Holy Spirit” (see comments on v. 15). God completely forgave his lack of faith and now uses his mouth as an instrument of the Holy Spirit. His ode, which begins in the next verse, is praise and prophecy at the same time. He praised God for the great blessings he bestowed upon his people, prophesied of the approaching Messiah and of John's mission. (For Hebrew poetry see comments on v. 46).

1,68. Εὐλογητὸς Κύριος, ὁ Θεὸς τοῦ Ἰσραήλ, ὅτι ἐπεσκέψατο καὶ ἐποίησε λύτρωσιν τῷ λαῷ αὐτοῦ.
1:68 Blessed be the Lord, the God of Israel, for he has visited and redeemed his people.

  Zechariah belonged to the blessed remnant of Israel, the "λειμμα" (Rom 11:5), which awaited the fulfillment of the covenant which God had made with His chosen people. He saw, therefore, that the time had come for God to fulfill His promises, as he visits his people and grants them redemption. That is why he burst into a hymn full of multitude emotions and theological meanings. Its theme is the condition of fallen humanity and its elevation by the Messiah, in whose presence the great mercy of the Most High is revealed. The hymn is divided into four stanzas with the following content:
  (a) Praise (v. 68a)
  (b) The cause of praise (vv. 68b-69)
  (c) God's promises to the fathers (vv. 70-75)
  (d) John as the instrument of God's ministry for the work-purpose of salvation (vv. 76-79).
  The expression "blessed be the Lord" is very common in the Bible and mainly in the Psalms. The adjective 'blessed' is attributed only to God - with few exceptions (cf. Deut 7:14; Ruth 2:20) - because only he is absolutely blessed; to him alone belongs all praise, to him belongs all glory, honour and worship. Man as a recipient of God's blessings is characterized as blessed (see v. 28).
  “The Lord, the God of Israel” means "Yahweh is the God of Israel." For the expression “Lord God” see comments on v. 16.
  In his prophetic hymn Zechariah used the past tense, but not as a prophetic past tense (see comments on vv. 51-53). Enlightened by the Holy Spirit, he revealed how God had already visited him and at this moment is hosted in the holiest on earth; he rests in the womb of the Virgin. God's visit is called incarnation and it bestowed the redemption, the liberation from the slavery of sin, corruption and death (cf. Tit 2:14). God's visit is like, we might say, the visit of a doctor who offers the sick person the perfect cure, the visit of a victorious king who frees his people from an oppressive captivity.
  By “his people” Israel is meant undoubtedly. Yahweh was their God and he made a covenant with them. To this “people” all the prophecies about the Messiah’s coming were given. Yet this Israel was the type of the new Israel, that is, the Church; to which Zechariah here referred to prophetically, as Gabriel and the Virgin had done before him (cf. 1:16. 54).
  Moreover, in the Old Testament it is clearly shown that the Messiah was not only the hope of Israel but also the expectation of the Gentiles. In the apostolic council god-brother James, bishop of Jerusalem, reminded this; “Simeon has reported how God first visited the Gentiles, to take out of them a people for his name”. And the words of the prophets agree with this" (Acts 15:14-15). In New Testament times, indeed, Gentile Christians appear to be included in the new Israel, too. These are the 'true Israelites', as St. Theophylact calls them. They are linked to patriarch Abraham not in flesh but in spirit, since they have his faith. The apostle Paul proclaimed this powerfully in his Epistles (see Rom ch. 4, Gal ch. 3).
  The Lord's command to his apostles, after the resurrection, was clear: "Go and teach all nations" (Mt 28:19). The Church, the new Israel (cf. Lk 1:33, 55), the offspring of the cross and Lord’s resurrection, is ecumenical. Redemption embraces all nations.

1,69. καὶ ἤγειρε κέρας σωτηρίας ἡμῖν ἐν τῷ οἴκῳ Δαυῒδ τοῦ παιδὸς αὐτοῦ.
1:69 And has raised up a horn of salvation for us in the house of his servant David.

  The “horn” denotes power, for all horned animals have their power in the horns. It is also a symbol of kingship, for in ancient Israel the anointing of the king was done with oil, which was kept in a vessel shaped like a horn. Jesus Christ, the "King of kings and Lord of lords" (1 Tim 6:15) raised up an unshakeable throne, created a mighty kingdom of salvation, his Church, of which he himself said: "and the gates of hell shall not prevail against it" (Mt 16:18).
  It was known to the Jews that the Messiah would come from the chosen house of David, from the royal line of David (cf. v. 32). David in this verse is called God’s “παις” (cf. Ps (69:17) 68:18; (86:16) 85:16; Acts 4:25), that is, a servant of God, because of his great faith and piety.

1,70. καθὼς ἐλάλησε διὰ στόματος τῶν ἁγίων, τῶν ἀπ᾿ αἰῶνος προφητῶν αὐτοῦ.
1:70 As he spoke by the mouth of his holy prophets, which have been since the world began.

  The prophets are called saints not only as dedicated to God’s ministry but also as his instruments. God used their mouths as a loudspeaker to announce his promises (cf. Heb 1:1; 1 Pet 1:10-12). That is why we often read in the prophetic books, phrases such as "the mouth of the Lord has spoken these things" (Is 1:20), "this is what the Lord says" (Jer 2:2), "listen to the word of the Lord" (Jer (28,7) 35:7).
  The promises of course that God made to his prophets were fulfilled after centuries. This passage of centuries, however, proved God's trustworthiness and the faithfulness of the people who lived in hope of their fulfilment. The expectation of the Messiah in pre-Christian times characterized the remnant of Israel, God's chosen. Today the expectation of Christ's Second Coming characterizes his little flock, the Church. The faithful, knowing the fulfillment of all the promises given by God in the Old Testament, await the Lord’s Second Coming with steadfast faith, living hope and vigilance in the spiritual battle.

1,71. σωτηρίαν ἐξ ἐχθρῶν ἡμῶν καὶ ἐκ χειρὸς πάντων τῶν μισούντων ἡμᾶς.
1:71 That we should be saved from our enemies, and from the hand of all that hate us.

  Enemies are the conquerors who seek the enslavement of God's people; “all that hate us” are the Gentiles who do not believe in the true God and therefore hate his chosen people. In the Psalms it is often said that God saves his people from those who hate them and are their enemies; "I will crush his foes before him, and I strike down those who hate him" (Ps [89:23] 88:24).
  In this passage the fathers foresee the three great enemies of man - the flesh, the world and the devil - as well as all the general visible and invisible enemies who hate God's people and are hostile to the Church.

1,72. ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν καὶ μνησθῆναι διαθήκης ἁγίας αὐτοῦ.
1:72 To perform the mercy promised to our fathers, and to remember his holy covenant.

  “To perform the mercy promised to our fathers” refers to the fulfillment of God's promises. St. Theophylact explains that the forefathers "all the things they expected, they saw that were fulfilled in Christ". They felt God’s mercy poured out upon them as they shared in the joy of their children, who were enjoying the benefits of the Lord's coming. Moreover, they themselves experienced his visit during his descent into hell.
  “Remembrance of the covenant” means that God proves that he has not forgotten the covenant with his people (see comments on v. 54). Zigabenus interprets "For he calls the promise a covenant, and the remembrance of it a fulfillment".
  The covenant is called “holy” for the following reasons:
  (a) It is between the holy God and his people.
  (b) Its content is holy.
  (c) It is holy in its purpose; it aims to the sanctification of God's people.

1,73. ὅρκον ὃν ὤμοσε πρὸς Ἀβραὰμ τὸν πατέρα ἡμῶν.
1:73 The oath which he swore to our father Abraham.

  God’s oath to Abraham is mentioned in the book of Genesis; "I will bless you, and I will multiply your seed" (22:17). Indeed, through the adoption of all the nations who embraced his faith, Abraham's descendants became an innumerable multitude (see comments on v. 68).
  Of all God’s Commandments in the Old Testament, some were temporary - the ritual part, for example, concerning the formalities for the sacrifices - while others were eternal and irrevocable. For those which were eternal God made an oath, because he wanted to emphasize that his decision was irrevocable (see Heb 6:17). God's oath is an additional word to his first word; the second "yes", which certifies a truth with certainty (see Mt 5:37).

1,74-75. τοῦ δοῦναι ἡμῖν ἀφόβως, ἐκ χειρὸς τῶν ἐχθρῶν ἡμῶν ῥυσθέντας, λατρεύειν αὐτῷ ἐν ὁσιότητι καὶ δικαιοσύνῃ ἐνώπιον αὐτοῦ πάσας τὰς ἡμέρας τῆς ζωῆς ἡμῶν.
1:74-75 That he would grant unto us, that we being delivered out of the hand of our enemies, might worship him without fear. In holiness and righteousness before him, all the days of our life.

  God promised to secure a deliverance for his people from their enemies and an unhindered worship of God. When Zechariah was referring to salvation from the hands of enemies, as a Jew probably envisioned the ousting of the Roman yoke, the deep expectation of the Jewish people. In reality, however, this prophecy refers to deliverance from the bondage of sin and the establishment of spiritual and continuous worship. Release from sin essentially ensures, even in adverse external circumstances, the fearless and free worship of God in which God is pleased by two characteristics:
  (a) Holiness, piety and
  (b) righteousness, virtue.
  St. Theophylact explains: "Holiness is the piety one shows towards God; and righteousness towards men".

1,76. Καὶ σύ, παιδίον, προφήτης ὑψίστου κληθήσῃ· προπορεύσῃ γὰρ πρὸ προσώπου Κυρίου ἑτοιμάσαι ὁδοὺς αὐτοῦ.
1:76 And you, child, shall be called the prophet of the Most High: for you shall go before the face of the Lord to prepare his ways.

  Zechariah now turns to his son and prophesies about the work and the importance of his mission; John will become a prophet, Messiah’s forerunner (cf. Mal 3:1; Is 40:3; Lk 1:17).
  The plural 'ways' refers to the paths which John will indicate to those who will approach him in order to find the way of salvation (see Lk 3:10-14).

1,77. τοῦ δοῦναι γνῶσιν σωτηρίας τῷ λαῷ αὐτοῦ, ἐν ἀφέσει ἁμαρτιῶν αὐτῶν.
1:77 To give knowledge of salvation unto his people by the remission of their sins.

  The Jews expected the salvation that the Messiah would bring as deliverance from the conquerors (cf. vv. 74-75). Zechariah, enlightened by the Holy Spirit, prophesied that John would offer the people a knowledge of salvation, which God gives by bestowing remission of sins. In this way he presented the true dimensions of the Messiah’s work, overturning the messianic hopes, as all the Israelites and himself had understood them to be up to that time.

1,78. διὰ σπλάγχνα ἐλέους Θεοῦ ἡμῶν, ἐν οἷς ἐπεσκέψατο ἡμᾶς ἀνατολὴ ἐξ ὕψους.
1:78 Through the tender mercy of our God, through which the sunrise from on high has visited us.

  “Σπλάγχνα” are the sensitive internal organs of men; the heart, the liver, the kidneys. They were considered the “seat of compassion”, affection, love. “Σπλάγχνα of our merciful God” is God's great sympathy for man. We certainly owe his visit and the donation of salvation to this and not to our own works.
  The prophets foretold that the Messiah would come as the light of the world (see Is 9:2; 42:6-7; 60:1-2; cf. Mt 4:16), as the "sun of righteousness" (Mal 4:2), as the "sunrise" (Zech 6:12). It was known from the book of Numbers that a "star would rise from Jacob" (24:17). John the Baptist’s father announced that the time had come for the Messiah to visit the earth from above. The Church chants the event of the Lord’s incarnation in the Christmas apolytikion, testifying her experience, using the language of the prophets: Your Nativity, O Christ our God, has shined the light of knowledge upon the world; for thereby they that worshipped the stars were instructed by a star to worship You, the Sun of Righteousness, and to know You, the Dayspring from on high. O Lord, glory be to You.

1,79. ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις, τοῦ κατευθῦναι τοὺς πόδας ἡμῶν εἰς ὁδὸν εἰρήνης.
1:79 To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.

  Zechariah proclaimed that God’s visit is different from all his previous appearances in Israel's history, because it will be so evident. It will dispel all spiritual darkness and shadows of death, just as the sunrise dispels darkness, which hides dangers and sometimes the threat of death. It will also illuminate the path of men, so that they may be directed to the way of peace, the way that leads to reconciliation with God (cf. Ro 5,1), towards salvation.

1,80. Τὸ δὲ παιδίον ηὔξανε καὶ ἐκραταιοῦτο πνεύματι, καὶ ἦν ἐν ταῖς ἐρήμοις ἕως ἡμέρας ἀναδείξεως αὐτοῦ πρὸς τὸν Ἰσραήλ.
1:80 And the child grew, and became strong in spirit, and was in the deserts until the day of his revelation to Israel.

  The expression "the child grew and became strong in spirit" means the physical growth and spiritual maturity that a child shows as it grows up.
  The events of John's childhood are omitted. We are informed only that he was “in the deserts”, that is, at some point he departed to the desert of Judea. In silence and isolation, he prepared himself for his great mission as a Baptist who was coming prior to the presence of the Messiah.
  John wandered in various parts of the desert, as the plural “in the deserts” shows. His stay there was prolonged until the day of his revelation to Israel, until the time he received God’s message (see Lk 3:2) to appear to the people of Israel and carry out his mission. This message was probably given to him when he was 30 years old -six months before Christ's baptism- when he reached the age required to begin his public ministry.

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