Luke 1:9Meaning & Commentary from the Church Fathers

Moses, a central figure among the prophets and a servant of God who performed miraculous acts, such as walking upon the sea and providing manna for sustenance, was tasked with receiving the divine commandments and establishing the tabernacle for the Israelites, adhering to God’s design revealed to him on the mountain. He meticulously arranged all sacred items, each holding its unique sanctity, within this enclosed space, where the innermost sanctuary, known as the Holy of Holies, remained unapproachable. Following this divine template, Solomon constructed a temple that surpassed all others—not merely in terms of material wealth or artistic finesse but through its magnificent presence, rendering Egyptian structures unfavored. This temple was designed to reflect the entirety of creation, representing both the earthly and the heavenly.

With God’s instructions, the temple was divided into distinct sections, separated by a veil. While all people could enter the outer area, the inner sanctuary was designated as inaccessible, reserved solely for the high priest who alone could enter, as commanded by the angel to Moses, directing him to instruct the Israelites: "in the seventh month, on the tenth day of the month, humble your souls" (Lev. 16:29). This directive pertains to the consecration of the tabernacle, for it was during the annual establishment of the tabernacle that the high priest would enter the Holy of Holies to offer incense. Therefore, at this significant occasion, Zechariah followed his ancestral obligation and entered the tabernacle, witnessing an angel standing at the right side of the altar of incense.

This priest did not reconcile God the Father to humanity through the blood of animal sacrifices but through His own blood (cf. Heb. 9:12). In the past, the blood was displayed through symbols, and the priestly office followed a pattern; now that the truth has appeared, we must move beyond the shadow and embrace the reality. The priesthood once followed a hereditary line, but now it is everlasting. Yet, there was indeed an individual whose ministry still adhered to the old system. The selection of which priest was to enter the temple was determined by casting lots, with no witnesses present during this prophetic act, signifying that the true High Priest was arriving whose sacrifice would differ from all others. He would not offer sacrifices in human-made sanctuaries but would cleanse our sins within the temple of His own body (see Acts 17:24; John 2:19). Thus, the priest was chosen by lot. This may also explain why the soldiers cast lots for His garments (see Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24). The casting of lots for Him fulfilled the law's requirements at the moment when the Lord was preparing to offer Himself. Therefore, He stated, "I came not to break the law, but to fulfill it" (Matt. 5:17), clarifying that He, who was awaited in the Old Testament, was chosen according to God's command. Additionally, the Apostle Matthias was also selected by lot (see Acts 1:26) to ensure that the appointment of an apostle adhered to the laws governing such selections.

Some church fathers suggest that he acted as if he were the high priest since his censing occurred on the Day of Atonement, a time when the high priest would enter the Most Holy Place. However, it is clear that Zechariah was not a high priest. First, he is not listed among the high priests of that era. Second, he was subject to a vigil, while a high priest was exempt from such rituals. Third, he served for a week, and fourth, the text specifies in verse five that he was "a priest... offering prayers outside, during the year of incense" (Luke 1:5, 10). The Slavonic translator referred to this period as "the year of incense," implying the Day of Atonement, but it still illustrates Zechariah's role as a regular priest. This context adds depth to our understanding of the Gospel narratives surrounding the earthly ministry of Jesus Christ. The Annunciation of John the Baptist.

Attached to the outer walls were covered galleries or porticos supported by marble columns; the eastern portico was known as Solomon's Portico. The square encompassing the temple was subdivided by low walls into various courtyards: one for women, one for Israelites, and one for priests; the area surrounding these courtyards and porticos was referred to as the court of the Gentiles, since non-Jews were prohibited from entering beyond this area. The women's court was designated exclusively for Jewish women, restricting their access to the courts meant for Israelites and priests. The court of the Israelites, accessible only to Jewish men, was bordered by a low wall from the priests' court. The priests' court enveloped the essential temple structure on three sides, and within it stood the altar for the prescribed sacrifices. Consequently, all who visited the temple in Jerusalem prayed within the various courtyards that surrounded it; even the priests conducted their services outside the temple, entering only briefly for the offering of incense. It was into this temple—or more precisely, into the Holy Place—that Zechariah entered to present incense. There, an altar was prepared where the priest would ignite a fragrant powder; the act of offering incense was comprised of the arrangement and lighting of this powder.

This tower was adjacent to the temple, which continued to serve as the focal point of not only the city but also the entire nation, influencing Jews scattered across various lands.

Herod the Great, a usurper of the Davidic throne, governed the people, demonstrating extreme deference to the Romans to the detriment of his constituents. To appease them and quell public discontent, he undertook the monumental task of transforming the previously modest temple, which had been constructed by the impoverished returning exiles from Babylon, into a magnificent edifice that captivated visitors. Ambitiously aiming to outshine Solomon, Herod invested tremendous effort and resources into its construction; thousands of workers, guided by a thousand priests, used the finest materials and artistry to create a temple renowned for its grandeur and beauty. A popular saying emerged among the Jews: “Whoever has not seen Herod's temple has not witnessed beauty.”

The temple's courtyards bustled with a diverse throng of people. Hellenists from distant lands flocked to the national sanctuary; Galileans with their eager dispositions and distinct dialect mingled with Jews from surrounding towns, local Jerusalemites, priests, and Levites clad in white garments. The proud and self-important Pharisees, adorned in their ample robes with ritual fringes and showcased phylacteries, paraded alongside the refined Sadducees who, with a hint of skepticism, observed their Pharisaic counterparts. Additionally, the outer courts were filled with Gentiles drawn by curiosity about Jewish worship. Many in this varied assembly came to pray, offer sacrifices or seek purification, engage in discussions—ranging from religious topics to the legal matters addressed by the Sanhedrin, which convened within the temple grounds.

In the Gentiles' courtyard, money changers established their stalls, exchanging foreign currency for the sacred shekels necessary for temple transactions. Various animals permitted for sacrifice and other worship essentials were also sold nearby, while beggars and those in need gathered around the temple's porticoes and walls, asking for assistance. Amidst this eclectic gathering, members of the aristocratic priestly families and notable scribes appeared, followed by their eager followers. These scribes would ascend to the temple's terrace on Sabbaths and festivals to teach the Law and respond to inquiries about the intricacies of Jewish legal matters. There were also those who, motivated by sincere religious and moral intentions, visited the shrine to reflect on the historical and future journeys of their people beneath its mighty presence, earnestly praying for the arrival of the ‘consolation of Israel’ that would restore the lost luster of the chosen nation.

On a notable autumn day, the righteous Zechariah wove through the multitude and made his way to the designated chamber prepared for him within the temple. He was set to commence his priestly duties the following morning, and thus needed to prepare himself. As the massive temple gates swung open, the melodious sound of silver trumpets resonated throughout the city, signaling the call to the morning sacrifice. The people surged toward the temple, where the priests began distributing the various responsibilities of the day’s service. One particularly sacred aspect of the divine worship involved the burning of incense accompanied by prayers for the congregation present in the vestibule and courts. The priest selected for this revered task was chosen by lot, with this honor granted to each priest only once in his lifetime, making it a moment of profound significance.

The priest favored by the lot was designated ‘the rich one,’ a title likely reflecting the spiritual wealth granted to him for this special occasion. All eyes turned toward him, as he became the focal point of the gathered assembly. On this occasion, the honored lot fell to the virtuous Zechariah. One can only imagine the awe felt by the esteemed elder as he prepared to partake in the most sacred act of worship available to a priest, standing near the Holy of Holies. Overcome by holy reverence, his heart trembled as he got ready for this momentous occasion.

Assisted by two priests, one respectfully removed anything leftover from the previous service and departed after offering a prayer, while the other brought burning coals, placed them on the altar of incense, and departed after his own prayer, leaving only one priest to perform the sacred act in the sanctuary. A loud trumpet blast then sounded in the temple, reaching beyond the courtyards to inform the people of the impending sacred ceremony. The priest Zechariah, with the golden censer in hand, approached the altar of incense with great reverence. Before him stood the veil separating the Holy of Holies; to his right was the table of showbread, while to his left stood the golden lampstand casting shimmering rays of light, and directly in front of him was the altar of incense, adorned with glowing coals.

In such a hallowed place, within the mysterious presence of the Divine, Zechariah was naturally filled with profound reverence, echoed by the silent awe shared among the people in the narthex. In that moment, the priest cast incense onto the burning coals, and a fragrant cloud of smoke enveloped him and the sanctuary, symbolizing prayers for all those who sought and for the entire nation of Israel. The prayers offered were typically for forgiveness of the people’s sins, the priest, and his household. Yet, as a righteous man yearning for the ‘consolation of Israel’ and anticipating deliverance, Zechariah could implore for the fulfillment of Israel’s long-held hope and the advent of the awaited Messiah foretold by the prophets.

The Greek term "ἱερατεία" refers to the role of the priest rather than a social class, indicating the function rather than a caste. Therefore, "κατὰ τὸ ἔθος τῆς ἱερατείας" should be understood as aligned with the rank of priestly service.

The priests on duty were responsible for burning incense on the golden altar twice daily, refilling the lamps of the golden candlestick, presenting the weekly bread for the offerings, maintaining the fire on the altar in the temple's vestibule, conducting morning and evening sacrifices, purifying those afflicted with leprosy as prescribed, teaching the people the law, sounding trumpets to gather the congregation, and proclaiming the festivals. The regulations regarding sacrifices, mandated by the Law of Moses, included numerous rituals (Lev. 1:5,11; 2:2; 3:2,11,13,16; 4:25-26; 6:7; 8:16; etc.). To determine the specific roles within the service, the priests employed an ancient practice, recognized by the Jewish community as a way to discern God’s will (Num. 33:54; Num. 18:6,8; Ezek. 24:6; Jon. 1:7): they cast lots each morning. Zechariah was part of the eighth division known as Abijah (1 Chronicles 24:10), and he drew the lot for offering incense, which involved placing a fragrant blend of stacti, onychus, aromatic halvanum, and pure frankincense upon the burning coals of the censer altar (Ex. 30:84). The incense altar was small, square, gilded, and situated in the holy place before the veil that separated it from the holy of holies (v. 6). On one side of the altar, before this veil, was the table with the twelve loaves of showbread (25:30; 35:13; 39:36; Sam. 21:6), and on the other side stood a golden lampstand with seven lamps (Ex. 25:31-37; 37:17-23). Each morning and evening, the priests would enter the sanctuary to tend to the lamps and offer the incense (30:7-8). The upward rising smoke of the incense symbolized prayers ascending to God (Psalm 140:2; cf. Rev. 5:8; 8:3-4), and large numbers of people gathered at the temple to pray during the time of the incense offering, marked by the sound of trumpets. However, the sanctuary was exclusively for the priests who performed their sacred duties (Num. 3:6-10; 16:5, 40), while the people prayed in the outer courts. With utmost reverence, Zechariah entered the sanctuary. The act of 'drawing near to the Lord' called for a high standard of purity and holiness (Exodus 19:22), and the quietness of the sanctuary, conducive to introspection, along with its sacred atmosphere, deeply affected the pious heart of the priest. In this moment of solitude, Zechariah prayed. But what were the intentions of his prayers? Clearly, the elderly priest, situated in the divine presence, did not solely focus on his personal desire for a child or the alleviation of his wife’s barrenness; rather, he sought the realization of the long-held hopes of the righteous, who anticipated the coming of the Messiah's kingdom (Luke 2:25, 38). The structure of the Gospel narrative supports this interpretation of Zechariah’s prayer without excluding the possibility of personal petitions, despite the initial impression seemingly pointing towards it.