The Benedictus
Luke
1:57-80
We are continuing our series on Songs of the Incarnation: Christmas Songs you May not Know.
Dr. E.J. Sullivan once said: “The greatest forces in the world are not
the earthquakes and the thunderbolts - the greatest forces in the world are
babies.” And indeed, when it comes to the story of God’s redemption of man, he
was right. As we come to the first two chapters of the Gospel of Luke we have
recorded for us the story of two babies, two babies who would someday grow into
two of the greatest forces in the world. John the Baptist and Jesus the Messiah
John - A man, has his birth announced in Luke 1:5-25 – He would be the
forerunner, the one who prepared the way, a prophet of the Most High.
Jesus - God in the flesh, has his birth announced in Luke 1:26-38 – He would
be the Messiah of God - the one who would accomplish redemption for mankind - the
Son of the Highest.
John would be “great in the sight of the Lord.” Jesus would be “great”
without qualification - the embodiment of absolute greatness.
Now as Luke tells the story of these two babies, he weaves a masterful
narrative that switches back and forth between the birth of John and the birth
of Jesus. He also includes in this narrative several songs of praise, songs of
praise to God for what He was going to do for mankind through these two babies.
I call these songs, “Songs of the Incarnation” because they are entirely
related to the fact that God has sent his Son Jesus Christ into the world to
save the world.
In a previous post we looked at Mary’s song of praise which is called “The
Magnificat” (Luke 1:46-55). You can find that post here.
Her song was a spirit-filled response to all that had happened to her
and to what God was going to do through the child in her womb. Because of what
was happening to her, her view of God had been enlarged and she was able to cry
out, “My soul magnifies the Lord, and my spirit has rejoiced in God my Savior.”
Now in this post we are going to see a similar response from Zechariah
the father of John the Baptist in a song that is called “The Benedictus” (Luke
1:67-79).
As was the case last week, before we look at the song itself we need to
take a few moments to establish some background and set the context. In Luke
1:5-25 we have the Annunciation of the birth of John. In v.5-7 we meet
Zechariah and Elizabeth who were both from the priestly line. In addition, both
were godly and faithful in their walk with the Lord. The only sorrow they had
in their life was that Elizabeth was unable to have children and now they were
both well advanced in age.
According to 1 Chronicles 24 the priests were divided into 24 courses or
divisions and each priest then served in the Temple two weeks out of the year. It
was during Zechariah’s division’s turn to serve that he was chosen to offer up
Incense in the Holy Place (v.8-10).
This was a high honor that was permitted to a priest but once in a
lifetime. The incense was offered twice daily, morning and evening. As the
priest would enter the Holy Place of the Temple the people would pray outside. While
inside the Temple, Zechariah had a supernatural encounter with the Angel
Gabriel (v.11-22).
During the encounter, the angel Gabriel told Zechariah that his prayers
had been heard and that Elizabeth was going to bear him a son who they were to
name John. John would be great in the sight of the Lord, he would be a prophet
of God in the mold of Elijah and more importantly he would be the forerunner to
the Messiah preparing the way. However, Zechariah at a moment when he should
have been encouraged to faith, instead thought about the age of He and
Elizabeth and he doubted the words of the Angel. Therefore Gabriel gave him a
sign for his doubt, he would be mute until the birth of his son. He also would
miss out on the opportunity to pronounce the priestly benediction (unbelief has
its consequences), (v.23-25). When he finished his service he returned home and
conceived a child with Elizabeth.
The remainder of the chapter looks like this:
Luke 1:26-38 - The Annunciation of Jesus’ Birth
Luke 1:39-45 - Mary’s Visit and Elizabeth’s 3 fold blessing of Mary.
- Blessed are you among women
- Blessed is the fruit of your womb
- Blessed is she that Believed
Luke 1:46-56 - The Magnificat – Mary’s song.
She magnified the Lord for Personal reasons
She magnified the Lord for Prophetic reasons
Luke 1:57-58 - The Birth of John
Here we have the fulfillment of the Angel’s message from God. The aged
and childless couple now had a son! Verse 58 seems to indicate that few knew of
Elizabeth’s pregnancy, and we can only speculate why. However, we can be sure
of their response, again was one of joy (cf. v. 14, 41, 44, 47, 58, the tone in
general). This joy was a direct fulfillment of Luke 1:14. Why did they rejoice?
Because “the Lord had shown great mercy to her,” Literally, “the Lord had
magnified His mercy to her.” On this great day God’s mercy took the form of a
tiny baby yawning and cooing in his mother’s arms. Her womb once dead had now
given life!
The Bible says that children are a heritage from the Lord. Unfortunately,
our society doesn’t seem to view things that way today. cf. Psalms 127
What would have happened today if a young girl and an elderly woman
became pregnant and went and visited the family planning clinic? Food for thought…but I digress…
In Luke 1:59-63 we have the Circumcision and Naming of John.
Because they were faithful in their obedience to the law, Zechariah and
Elizabeth waited until the eighth day before they had John circumcised (cf.
Lev.12:3). Circumcision was a sign of God’s covenant with Israel and it
incorporated the child into the community (v.59-60). Sometimes Jewish couples
would wait until the circumcision to name their son or publicly announce the
name of their son. The friends and family expected that they would follow
custom and name him Zechariah or some other family name. However, Elizabeth
knowing what had been communicated by Gabriel to her husband said that his name
would be John. John means Jehovah is Gracious.
Protesting that there was no one in the family named John they signaled
to Zechariah for his input. Zechariah may have been deaf and mute. In verse 22 it
says “he could not speak.” The word “speak” is Greek “kophos” which can mean deaf/mute.
Writing on a tablet, a piece of wood covered with wax, Zechariah wrote
emphatically “his name is John.” Literally the original says, “John is his
name” (v.61-63).
Upon this act of faithful obedience, Zechariah’s speech and hearing
returned. Remember that the last words spoken by Zechariah were words of doubt
(Luke 1:18). Now he is going to bless God as he never had before. For nine
months he had an opportunity to contemplate all that had occurred. He reflected
on the words of Gabriel and no doubt he studied the scriptures with a new
fervor and interest. His thoughts of God had been enlarged! The result was that
when the time came to finally speak a beautiful song of praise to God came from
his lips. In all likelihood, what we have recorded for us in v.67-79 are the words
that Zechariah spoke in verse 64.
Verses 65-66 record the response of the friends and family members to
all that had happened, their response is threefold.
First, they responded with reverence - v.65a
“Fear came on all those living around them”
“Fear” here speaks of being “awe struck” or “filled with awe.” It points
to a deep reverence that filled the people. Why were they filled with awe? Why
did a deep reverence overcome them?
The aged and barren Elizabeth had given birth. Elizabeth and Zechariah
had not only chosen but insisted upon this unusual name of John. Zechariah
regained his speech and immediately blessed God as never before.
Awe and Reverence are the proper responses for those who witness a
heavenly intervention and manifestation of divine power.
Second, they responded by recounting the events that had occurred -
v.65b
“and all these matters were being talked about in all the hill country
of Judea”
Everyone was preoccupied with what had happened. The fact that God had
intervened on behalf of Zechariah and Elizabeth filled the lips and dominated
the conversations of all the people in the area. The coffee shops were filled
with people discussing what had happened. It seems to have convinced the people
that God was present in their midst and was going to do something great.
Third, they responded by reflecting on what kind of child John would be
- v.66
“All who heard them kept them in mind, saying, “What then will this
child turn out to be?” For the hand of the Lord was certainly with him.”
They pondered the significance of the events, wondering especially what
this meant in relation to the character and future role of this child - John. Notice
the use of the “what” instead of the “who.” It emphasizes their contemplation
of John’s role, they were wondering about his destiny. This of course reminds
us of the distinction between John and Jesus. John was the what - the
forerunner. Jesus was the who - the Messiah, Savior, the Son of God. Nevertheless,
the hand of the Lord was with John.
THE BENEDICTUS – THE SONG OF ZECHARIAH - v.64, 67-79
“And his father Zacharias was filled with the Holy Spirit, and
prophesied, saying:”
Once again we see that what we have here is a divine/human composition. Inspired
by the Holy Spirit and relying upon his vast knowledge of the Old Testament
Scriptures Zechariah prophesies this song. The word “prophesied” means both to
tell forth and to foretell. Both elements are indicated here. In other words,
in this song Zechariah is both telling forth (proclaiming) God’s blessing and
foretelling of the blessing to come. This is made clear by the fact that the tenses
used in v.68-75 are all prophetic past or aorist. They speak of events that
will occur in the future as if they have already happened in the past (just as
was the case in Mary’s Magnificat). It is a way of expressing certainty -
surety of events to come.
Also like the Magnificat, virtually every line of the Benedictus is
derived from the Old Testament.
The term “Benedictus” comes from the first word of the Latin translation
of verse 68 “Benedictus esto Dominus Deus Israelis” or “Blessed be the Lord God
of Israel.”
The last part of verse 68 gives us the main reason for Zechariah’s
Benedictus, “Blessed be the Lord God of Israel, For He has visited us and
accomplished redemption for His people.” The word “for” indicates reason or
purpose i.e. Blessed is the Lord God of Israel BECAUSE He has visited and
redeemed His people. Everything else in the Benedictus expands on that thought.
The phrase “has visted” is episkeptomai in Greek and could be translated
“has come.” It carries with it the idea of looking at, reflecting on or
visiting someone in a charitable way. The word was used in secular Greek of a
doctor visiting the sick. It has in it the concept of special concern. It is
used in Matthew 25:36 where Jesus says, “when I was sick you visited me.” It is
also used in James 1:27 - “Pure religion and undefiled before God and the
Father is this; to visit the fatherless and the widows” (cf. Exodus 4:31; Ruth
1:6; Psalms 80:14; 106:4).
The phrase “has redeemed” is the Greek word “lutrosis” which means to
save at a cost; to rescue at a high price; to set free by paying a price - to
ransom. The word is usually used to refer to the releasing of a prisoner or the
liberating of a slave. Zechariah is saying that God is to be blessed because He
“has come” in the person of Jesus Christ to redeem us, to set us free.
Why? Because we are captive/slaves to sin and death (cf. Luke 4:16-19). Only
Jesus could pay the ransom necessary for our redemption.
“In whom (Jesus) we have redemption (lutrosis) through His blood, the forgiveness
of sin.” Ephesians 1:7
“knowing that you were not redeemed with corruptible things, like silver
or gold, from your aimless conduct received by tradition from your fathers, but
with the precious blood of Christ, as of a lamb without blemish and without
spot. He indeed was foreordained before the foundation of the world, but was
manifest in these last times for you......”
1 Peter 1:18-20
Now in the remainder of the Benedictus, Zechariah focuses on this
concept of redemption and expands upon it by extolling six aspects of God’s
redemption. The power, the plan, the promise, the purpose, the prophet and the
person of redemption.
Stanza #1 – The Power of Redemption – v.69
69 “And has raised up a horn of salvation for us
In the house of David His servant—“
The phrase “horn of salvation” speaks of mighty salvation or strong
salvation. In prophetic scripture the “horn” symbolized power and strength. The
horn of a ram or bull was considered to be the animal’s strongest part. The
point is that God has “raised up” a redeemer strong enough to set His people
free. He is the one that has “raised up” the redeemer…He is in control…He is
the initiator.
The phrase, “In the house of David His servant” reminds us of the
Davidic Covenant from 2 Samuel 7:11-16. The phrase narrows the focus to the
identity of the redeemer as the Davidic Messiah (Luke 1:32-33).
Isaiah 9:6-7 says:
6 For a child will be born to us, a son will be given to us;
And the government will rest on His shoulders;
And His name will be called Wonderful Counselor, Mighty God,
Eternal Father, Prince of Peace.
7 There will be no end to the increase of His government or of peace,
On the throne of David and over his kingdom,
To establish it and to uphold it with justice and righteousness
From then on and forevermore.
The zeal of the Lord of hosts will accomplish this.
Today, there is no doubt about who this mighty horn is and how powerful
He is to save us.
Hebrews 7:25 “Therefore He [Jesus Christ] is able also to save forever
those who draw near to God through Him, since He always lives to make
intercession for them.”
Think about that my friends. No matter who we are or what we have done,
Christ the horn of salvation can redeem us and completely save us from our sin
(cf. Romans 1:16).
Stanza #2 – The Plan of Redemption – v.70-71
70 As He spoke by the mouth of His holy prophets from of old—
The gracious act of redemption is not something that happened on the
spur of the moment, but it was a part of God’s eternal plan. God had been
telling His people about it through His Holy prophets, not one in particular,
but all of them collectively. From Genesis to Malachi, the prophets had been
telling the story of God’s plan in the coming Messiah.
71 Salvation from our enemies,
And from the hand of all who hate us
This plan involved deliverance or rescue. That is what the word
salvation means. It speaks of being delivered or rescued. This is further
expansion of the concept of redemption in verse 68. Salvation is deliverance
from our enemies…Satan and his allies…sin, death, the grave etc.
Zechariah was looking forward to the victory that Jesus would bring
through His work on the cross. When we trust Jesus Christ as our personal Lord
and Savior, we are delivered from Satan’s power, redeemed and forgiven!
“12 giving thanks to the Father, who has qualified us to share in the
inheritance of the saints in Light.13 For He rescued us from the domain of
darkness, and transferred us to the kingdom of His beloved Son, 14 in whom we
have redemption, the forgiveness of sins.” Colossians 1:12-14
Looking back at the work of Christ on the cross, the Apostle Paul said
in Colossians 2:13-15.
“13 When you were dead in your transgressions and the uncircumcision of
your flesh, He made you alive together with Him, having forgiven us all our
transgressions, 14 having canceled out the certificate of debt consisting of
decrees against us, which was hostile to us; and He has taken it out of the
way, having nailed it to the cross. 15 When He had disarmed the rulers and
authorities, He made a public display of them, having triumphed over them
through Him.”
What a plan!
Stanza #3 – The Promise of Redemption – v.72-73
72 To show mercy toward our fathers,
And to remember His holy covenant,
73 The oath which He swore to Abraham our father,
What we have here is an allusion to Micah 7:20 which says,
“You will give truth to Jacob
And unchanging love to Abraham,
Which You swore to our forefathers
From the days of old.”
The salvation spoken of in these verses was promised to the fathers
(i.e. the Patriarchs) and was embodied in the Covenant that God made with
Abraham (cf. Genesis 12:1-3), and it is the result of God’s mercy! When God
rescues His people from their enemies He is showing mercy to them and the
ancient fathers with who He made His covenant (Luke 1:54-55). His mercy is
personified in the Messiah who is the ultimate fulfillment of the Covenant.
Stanza #4 – The Purpose of Redemption – v.74-75
74 To grant us that we, being rescued from the hand of our enemies,
Might serve Him without fear,
75 In holiness and righteousness before Him all our days.
The ultimate purpose of salvation is the glory of God. Therefore the purpose of deliverance is enablement. We are set free to serve and worship Him! Redemption should result in sanctification and service, which Zechariah makes clear.
- Service – “to serve Him without fear” (v.74)
- Sanctification – “in holiness and righteousness” (v.75)
“1 Therefore I urge you, brethren, by the mercies of God, to present
your bodies a living and holy sacrifice, acceptable to God, which is your spiritual
service of worship. 2 And do not be conformed to this world, but be transformed
by the renewing of your mind, so that you may prove what the will of God is,
that which is good and acceptable and perfect.”
Romans 12:1-2
“11 For the grace of God has appeared, bringing salvation to all men, 12
instructing us to deny ungodliness and worldly desires and to live sensibly,
righteously and godly in the present age, 13 looking for the blessed hope and the
appearing of the glory of our great God and Savior, Christ Jesus, 14 who gave
Himself for us to redeem us from every lawless deed, and to purify for Himself
a people for His own possession, zealous for good deeds.” Titus 2:11-14
There is a goal in all of this. The Lord redeems His people for a
purpose. To glorify and serve Him!
Stanza #5 – The Prophet of Redemption – v.76-78a
“76 And you, child, will be called the prophet of the Most High;
For you will go on before the Lord to prepare His ways;”
Here Zechariah addresses the ministry of John directly. You can almost
sense Zechariah’s great joy as he prophesies about his son.
There appears to be a change in tone when we get to this section. No
longer is he speaking in the prophetic past tense (i.e. “he has” and “has” etc.)
but now he is speaking in the future tense (“will be called” and “you will”).
For four hundred years Israel had been without a prophet and now his son would
become God’s great prophet, the forerunner to the Messiah!
John would be God’s chosen instrument…
“77 To give to His people the knowledge of salvation
By the forgiveness of their sins,
78 Because of the tender mercy of our God,”
The word “forgiveness” here means to send away, to dismiss, to cancel as
a debt. John’s role was to make people aware of their sin and to point them to
the One who could take it away. He prepared people for redemption by teaching
them that salvation was going to be an inward experience involving confession,
repentance and a heartfelt turning to God. And all of it is to be based on the
tender mercy of God.
Stanza #6 – The Person of Redemption – v.78b-79
“78b “With which the Sunrise from on high will visit us,”
With which refers back to God’s mercy. God’s Sunrise will visit His
people with mercy.
The word “Sunrise” (Dayspring – KJV; Rising Sun – NIV), is an allusion
to Malachi 4:2 where the prophet looks to the future and says on behalf of the
Lord.
“But for you who fear My name, the sun of righteousness will rise with
healing in its wings; and you will go forth and skip about like calves from the
stall.” Malachi 4:2
The picture here is graphic because the people of the first century were
living in the midst of darkness, death and distress. But…because of the tender
mercy of God it will be the dawn of a new day.
“79 To shine upon those who sit in darkness and the shadow of death,”
The purpose of the coming Sonrise would be to shine on those who sit in
darkness and the shadow of death. Sitting in darkness and death’s shadow
indicates a state of danger, fear and hopelessness.
Darkness is used several ways in Scripture.
- It is used to speak of delusion – moral blindness of heart and mind
- It is used to speak of depravity – evil, wickedness and sin
- It is used of despondency – hopelessness and helplessness
All three ideas are encompassed here. The world at that time was cloaked
in darkness, characterized by moral blindness, wickedness and helplessness
(sound familiar?). Yet Zechariah says that the mission of the Messiah would be
to give light to the world!
Matthew wrote of Jesus’ ministry:
13 and leaving Nazareth, He came and settled in Capernaum, which is by
the sea, in the region of Zebulun and Naphtali. 14 This was to fulfill what was
spoken through Isaiah the prophet:
15 “The land of Zebulun and the land of Naphtali,
By the way of the sea, beyond the Jordan, Galilee of the Gentiles—
16 “The people who were sitting in darkness saw a great Light,
And those who were sitting in the land and shadow of death,
Upon them a Light dawned.” Matthew 4:13-16
This redeemer also came to,
“To guide our feet into the way of peace.”
Those who were a moment ago sitting in despair are now standing on their
feet walking in the way of peace. By means of the shining light the Rising Sun
will guide us into His peace! This peace is both objective and subjective
peace.
Objectively, it speaks of reconciliation with God through the “horn of
salvation,” the “Rising Sun” (cf. Romans 5:1).
Subjectively, it speaks of the quiet and comforting assurance that comes
from God’s forgiveness and protection.
Wow! What an awesome song about an awesome God and His Redeemer.
How should we respond to such beautiful redemption prose? Just as those
who heard Zechariah’s words did in verses 65-66.
We should respond with reverence – If you have been redeemed you have
experienced heavenly intervention in your own life!
We should respond by recounting what we have experienced – Let it
preoccupy your life. Share it with others. Go tell it on the mountain that
Jesus Christ is Lord!
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