F. The song of Zechariah (1:67–80)
F. The song of Zechariah (1:67–80)
Zechariah’s joy overflows in an inspired song (known as the Benedictus from its opening word in Latin). It may be divided into four strophes: thanksgiving for the Messiah (68–70), the great deliverance (71–75), the place of John (76–77), and the Messianic salvation (78–79). Farrar speaks of it as the ‘last Prophecy of the Old Dispensation, and the first of the New’. Some see the song as primarily political with an emphasis on the overcoming of Israel’s enemies (71–74), and add that a Christian at the end of the century would not have composed so Jewish a poem. We may agree that there is an authentic Jewish note, but it should not be overlooked that the deliverance from enemies is specifically related to serving God (74). The song is religious rather than political.
67. Zechariah’s words must be understood as the result of the Holy Spirit’s coming upon him. They are words of prophecy, words which express God’s revelation.
68–70. Blessed be the Lord God was a common way of introducing a thanksgiving (cf. Pss. 41:13; 72:18; 106:48). Zechariah’s song is thus one of thanks. He speaks first of God as visiting (a common Old Testament way of speaking, but only in Luke and Heb. 2:6 in the New) and redeeming (i.e. saving at a cost; cf. Melinsky, ‘ “rescue” at a high price’). The horn was a symbol of strength (as with the horn of a bull), so that a horn of salvation means ‘a mighty salvation’ or ‘a strong saviour’ (Moffatt). The reference to the house of his servant David shows that Zechariah is singing about the Messiah (cf. Ps. 132:17). It reveals incidentally that Mary probably had Davidic connections, for at this time Zechariah could not have known whether Joseph would marry her or not. The reference to the holy prophets stresses the divine purpose. God is working out his plan, a thought which is further emphasized in the references to his dealing mercifully with the fathers, to the ‘holy covenant’ and to the oath to Abraham (72f.).
71–75. The salvation the Messiah will bring is spoken of first as deliverance (71), then as mercy to the fathers (not only to the living; cf. V. 17), and then in terms of the covenant. There are several covenants in the Old Testament, but that with Abraham stands out. The oath was a significant part of any covenant, and here it is emphasized. God will not go back on what he has sworn. The covenant with Abraham will be brought to its consummation. There is a religious aim behind the deliverance from the enemies: it is so that God’s people may serve him without fear. They will serve in holiness (they will belong to God), and righteousness (they will live as God’s people should).
76–77. We might have expected that Zechariah’s song would be all about his little boy. He surprised us by beginning with the Messiah whom God was about to send. But he was very pleased about John, and in this part of his song he prophesies the child’s future. He addresses him directly, and says that he will be called the prophet of the Most High. There had been no prophet among the Jews for centuries, so the words should not be taken too calmly. John would represent a radical departure from what had become customary. And not only was he to be a prophet, but he was to prepare the Lord’s way. He would be forerunner to the Messiah. Specifically he would tell people about the coming of salvation in the forgiveness of their sins. John would not save people. No man could. But he would call people to repentance and tell them about One who could save them.
78–79. Zechariah finishes his song by dwelling on the coming salvation. It will come through God’s tender mercy. The compassion of God is a constant theme of the New Testament. The old priest goes on to speak of salvation in terms of light. The contrast between light and darkness is a natural one, but none the less powerful for that. It is possible to understand the Greek as ‘the dayspring’ and see an unusual name for the Messiah (so RSV mg.; cf. Mal. 4:2; 2 Pet. 1:19; Rev. 22:16). But anatolesometimes means ‘a shoot’ and it is possible to see a reference to the Messiah as the Shoot from Jesse (Isa. 11:1ff.). The word however normally means the ‘rising’ of the sun or a star, and hence the sun or star itself (RSV’s day does not seem to be attested); we should perhaps see the contrast between light and darkness (cf. Isa. 60:1f.). The concluding note is that of peace, that peace of God that calms our hearts and makes us strong to live for God. It ‘does not mean merely freedom from trouble; it means all that makes for a man’s highest good’ (Barclay).
80. John’s upbringing is described very briefly. Many points in the later teaching of John remind us of similar points in the Dead Sea scrolls. Now there were in the wilderness Essenes who brought up other people’s children and it is possible that John’s aged parents died or were not able to bring up their child themselves, so that he was brought up by some such sect. This is very hypothetical, but many things about John would be explained if he had in fact been brought up by some such desert sect but had broken away from it in adult life. Caird reminds us also that the wilderness was ‘the traditional home of prophetic inspiration’. Luke may mean us to see John as a true prophet from the beginning.