Luke 1:8Meaning & Commentary from the Church Fathers

Rather than reconciling the Father to humanity through the blood of animals, He would do so by His own blood (cf. Heb. 9:12). The blood was previously shed as a symbol, and the priest was appointed in a similar manner; now that the truth has been revealed, we must move beyond the symbol and embrace the reality. The priesthood once followed a lineage, but now it is everlasting. There surely existed a minister whose service was still by rotation. The priest allowed to enter the temple was determined by drawing lots. No witnesses were present in this prophetic act, signifying that the true High Priest was forthcoming, one whose sacrifice would surpass all others; He would not perform His atonement in temples built by human hands, but rather in the temple of His body, where He would take away our sins (see Acts 17:24; John 2:19). Hence, the priest was chosen through lot. This may explain why the soldiers cast lots for His garments (see Matt. 27:35; Mk. 15:24; Lk. 23:34; Jn. 19:24). The lot being cast for Him realized the stipulation of the law, as the Lord prepared in His temple to make the ultimate sacrifice for us. Therefore, He stated, "I came not to break the law, but to fulfill it" (Matt. 5:17), affirming that the one anticipated in the Old Testament was appointed in accordance with God's command. Similarly, the Apostle Matthias was also chosen by lot (see Acts 1:26), ensuring that the selection of an apostle conformed to the provisions of the law.

It was encircled by formidable walls, featuring prominent towers, with the Tower of Antony being particularly noteworthy as it served as the central fortress for the new pagan rulers, the Romans. This tower was adjacent to the temple, which continued to be the focal point not only of the city but also for the entire nation, extending its influence beyond Palestine to all lands where Jewish communities resided in exile. At the helm of the people was Herod the Great, who usurped the Davidic throne and, keenly aware of his reliance on Roman authority, submitted to them in a manner that disregarded the sentiments of his subjects—at least the more righteous among them. He imposed Roman pagan practices and constructed theatres in Jerusalem to appease his overlords. Yet, in an effort to quell discontent and to satisfy his own architectural ambitions, he transformed the previously modest temple—erected with the meager resources of those who returned from Babylon—into a truly magnificent structure that garnered admiration from visitors.

Aiming to surpass even Solomon’s temple, Herod spared no expense or effort; thousands of trucks delivered stones, and tens of thousands of workers, along with priests, labored under skilled architects to create a temple of breathtaking grandeur. Thus, a Jewish saying emerged that “whoever has not seen Herod's temple does not know what beauty is.” The temple’s courtyards bustled with a diverse throng of people. Hellenists had traveled from across the globe to visit the national sanctuary, Galileans with their fervent demeanor and distinct dialect mingled with nearby Jews from towns and villages, stylish Jerusalemites, priests and Levites clad in white garments, and the proud Pharisees in their distinctive attire, alongside sophisticated Sadducees whose ironic smiles betrayed their skepticism of the Pharisaical fervor.

Among this heterogeneous assembly were those seeking prayer, others bringing sacrifices or seeking purification, and many reuniting with friends to discuss religious matters in the expansive colonnades nearby. Discussions often turned to legal matters, adjudicated by the Sanhedrin convened in one of the temple’s rooms. In the court designated for Gentiles, money changers conducted business, exchanging foreign coins for sacred shekels required for temple offerings. Various animals fit for sacrifice, alongside other worship necessities, were sold, while beggars and those with disabilities sought alms in the temple’s porticoes and along its walls.

From time to time, members of the aristocratic priestly lineages, notable scribes, and lawyers would attend, followed by their eager disciples. On the Sabbath and during festivals, these scribes ascended to the temple’s terrace to instruct the people on the Law or address intricate questions of Jewish jurisprudence. Additionally, those with sincere religious and moral yearning frequented the shrine, contemplating the past and future hopes of their people, petitioning for the swift arrival of the promised "consolation of Israel," to restore the lost glory of the chosen nation.

One autumn day, the righteous Zechariah navigated his way through the throng and proceeded to the chamber designated for him within the temple. The following morning, he was to commence his priestly duties, necessitating his preparation. The grand gates of the temple opened, and the resounding triadic blast of silver trumpets echoed through the city, heralding the onset of the morning sacrifice. A multitude surged toward the temple, where the priests began to divide the complex responsibilities of the day’s sacred service among themselves. An especially momentous act of worship involved the offering of incense accompanied by prayers for the congregation gathered in the vestibule and courtyards. A priest was chosen by lot for this revered task, as it was bestowed upon each priest only once throughout their lifetime. The individual selected was known as "the rich one," reflecting the abundant spiritual blessings granted to them, as well as their privileged status in the distribution of temple income. On this occasion, the lot fell upon Zechariah.

It is easy to envision the state of this righteous elder, as he prepared for the most sacred act of priestly service in his life, drawing near to the Holy of Holies. A divine exhilaration enveloped him as he approached, his heart filled with awe. Two priests assisted him; one reverently cleared the altar of any remnants from previous services before departing after offering a prayer, while the other brought burning coals, arranging them on the altar of incense before also leaving, leaving only Zechariah to perform the sacred rites.

As a loud trumpet was sounded within the temple, the sound reached beyond its courtyards, alerting the people to the imminent sacred action. In that moment, Zechariah, holding the golden censer, approached the altar of incense with reverence. Here he stood before the veil that separated the Holy of Holies, with the table of showbread to his right and the golden lampstand on his left, illuminating the space with its mysterious light. Directly before him rested the altar of incense, adorned with glowing coals. Surrounded by such holiness and in the divine presence, Zechariah was overwhelmed with profound reverence, mirrored by the collective silence of the congregation gathered outside.

At that moment, he cast incense upon the burning coals, and a fragrant cloud enveloped both him and the sanctuary, signifying his prayer for the people and all of Israel. Generally, this prayer was offered for the atonement of sins committed by the people, the priest himself, and his family. However, as a man of righteousness, deeply yearning for the long-expected "consolation of Israel" and "waiting for redemption," Zechariah could weave into his supplications a prayer for the timely arrival of the long-anticipated Messiah, foretold by the prophets.

The determination of the order by lot was initially established during David's reign, based on the generations or clans of the priests, and this order was maintained thereafter. The term Ἱερατεία does not signify a caste or class but rather the act of service. Thus, the phrase κατὰ τὸ ἔθος τῆς ἱερατείας should be understood not as a common practice among priests but as referring to the priestly duties or rank of service.

Those on duty were tasked with burning incense on the golden altar every morning and evening, maintaining the lights of the golden lampstand, providing the showbread for offerings, keeping the fire burning on the altar in the temple's vestibule, and conducting both morning and evening sacrifices. Additionally, they were responsible for purifying individuals with leprosy as per the law, instructing the people in divine ordinances, and blowing trumpets to summon the congregation and proclaim the feasts. The rituals associated with sacrifices as mandated by the Mosaic Law were particularly numerous.

To quickly determine their specific roles, the priests employed an ancient method that the Jewish people regarded as reflecting God's will: they cast lots every morning. Zechariah was part of the eighth division known as Abijah. It was by lot that he received the opportunity to burn incense, a process involving a fragrant mixture laid upon the burning coals of the altar rather than using a censer. The altar of incense was small, square, covered in gold, and positioned within the holy place before the veil that separated it from the Most Holy Place. On one side of the altar, before the same veil, stood the table for the showbread, which held the twelve loaves, while on the opposite side there stood a golden lampstand with seven lamps. Each morning and evening, the priests would enter the sanctuary to tend to the lamps and light the incense. The smoke from the incense rising unto heaven symbolized prayer to God, and the people gathered in large numbers at the temple to pray during the incense offering accompanied by the sound of trumpets. However, only the priests were permitted to enter the sanctuary to carry out their duties, while the congregation prayed in the surrounding areas of the temple.

With deep reverence, Zechariah entered the sanctuary. Approaching the Lord required a special level of purity and holiness, and the solitude and stillness of the sacred space, along with its dim light, greatly influenced the priest's holy disposition. As Zechariah prayed, it is clear that his intercessions were not solely for his own desires — such as the gift of a child or the resolution of his wife's barrenness — but rather for the fulfillment of the hopes shared by the righteous people of his time who longed for the coming of the Messiah's kingdom. The flow of narrative within the Gospel does not inhibit us from considering this broader purpose for Zechariah's prayer, nor is there a reason to view the petition regarding barrenness as the sole focus, even if it might initially appear to suggest this.