Luke 1:68–1:79

Luke 1:67-75 Luke 1:67-75 67. And Zacharias his father was filled with the Holy Ghost, and prophesied, saying: 68. Blessed be the Lord God of israel, because he hath visited, and hath brought redemption to his people: 69. And he hath raised up the horn [68] of salvation to us in the house of his servant David, (70. As he spake by the mouth of his holy prophets, who have been from every age,) [69] 71. Salvation from our enemies, and from the hand of all who hated us: 72. To perform the mercy to our fathers, and to have remembrance of his holy covenant, 73. According to the oath, [70] which he sware to Abraham our father, to give to us, 74. That, being delivered out of the hand of our enemies, we may serve him without fear, 75. In holiness and righteousness before him all the days of our life. 67. Zacharias was filled with the Holy Ghost We have lately explained this phrase to mean, that the servants of God received more abundantly the grace of the Spirit, of which, at other times, they were not destitute. Thus we read, that the Spirit was given to the prophets: not that on other occasions they wanted it, but that the power of the Spirit was more fully exerted in them, when the hand of God, as it were, brought them into public view, for the discharge of their office. We must observe, therefore, the manner in which Luke connects the two clauses: he was filled with the Holy Ghost, and prophesied This implies that divine inspiration, at that time, rested upon him in an extraordinary measure, in consequence of which he did not speak like a man or private person, but all that he uttered was heavenly instruction. Thus also Paul connects prophecy with the Spirit. "Quench not the Spirit: despise not prophesyings," ( 1 Thessalonians 5:19 , 20.) which teaches us that to despise instruction is to "quench" the light of "the Spirit." This was a remarkable instance of the goodness of God, that not only did Zacharias recover the power of speech, which he had not enjoyed for nine months, but his tongue became the organ of the Holy Spirit. 68. Blessed be the Lord God Zacharias commences with thanksgiving, and in the raptures of the prophetic spirit describes the fulfillment of the redemption formerly promised in Christ, on which the safety and prosperity of the church depended. The reason why the Lord, to whose government the whole world is subject, is here called the God of Israel, will more fully appear from what follows, that to the seed of Abraham, in a peculiar manner, the Redeemer had been promised. Since, therefore, God had deposited with one nation only his covenant, of which Zacharias was about to speak, he properly mentions the name of that nation, for which the grace of salvation was especially, or at all events in the first instance, designed. The word epeskepsato, he hath visited, contains an implied contrast: for the face of God had been turned away for a time from the unhappy children of Abraham. To such a depth of calamity had they sunk, and with such a mass of distresses were they overwhelmed, that no one entertained the thought that the eye of God was upon them. This visitation of God, which Zacharias mentions, is declared to be the cause and origin of redemption. The statement may be resolved in this manner. God looked upon (epeskepsato) his people, that he might redeem them Now, as those whom God redeems must be prisoners, and as this redemption is spiritual in its nature, we conclude from this passage, that even the holy fathers were made free from the yoke of sin and the tyranny of death, only through the grace of Christ; for it is said that Christ was sent as a Redeemer to the holy and elect people of God. But it will be objected, if redemption was brought by Christ at that time when he appeared clothed in flesh, it follows, that those believers who died before he came into the world were "all their lifetime" slaves of sin and death: which would be highly absurd. I reply, the power and efficacy of that redemption, which was once exhibited in Christ, have been the same in all ages. 69. He hath raised up the horn of salvation That is, saving power: [71] for, when the throne of David was cast down, and the people scattered, the hope of salvation had to all appearance perished. Zacharias alludes to the predictions of the prophets, which hold out that a sudden revival would take place, when the state of affairs should have become melancholy and desperate. This mode of expression is borrowed from the passage, "There will I make the horn of David to bud: I have ordained a lamp for mine anointed," ( Psalm 132:17 .) But if it is only in Christ that God has put forth his power to save us, we are not at liberty to depart from that method, if we desire to obtain salvation from God. Let it be also observed, that this horn brings salvation to believers, but terror to the ungodly, whom it scatters, or bruises and lays prostrate. Of his servant David He is so denominated, not only because, like any one of the godly, he worshipped God, but for this other reason, that he was his chosen servant to rule and save his people, and thus to represent, along with his successors, the person and office of Christ. Though there remained among the Jews, at that time, no trace of a kingdom, Zacharias, resting on the promises of God, does not hesitate to call David the servant of God, in whom God gave an example of the salvation which was to come. [72] Now that the throne of Christ is erected amongst us, that thence he may govern us, it follows that he is actually appointed to us the author of salvation. 70. As he spake That the salvation which is said to have been brought by Christ may not be thought doubtful on the score of novelty, he adduces as witnesses all the Prophets, who, though they were raised up at different times, yet with one consent teach, that salvation is to be expected from Christ alone. Nor was it the sole design of Zacharias to celebrate the truth and faithfulness of God, in performing and fulfilling what he formerly promised. His object rather was to draw the attention of believers to the ancient predictions, that they might embrace, with greater certainty and cheerfulness, the salvation offered to them, of which the Prophets from the beginning had testified. When Christ comes forth adorned, [73] with the testimonies of all the Prophets, our faith in him rests on a truly solid foundation. He calls them holy prophets, to secure for their words greater authority and reverence. They were not inconsiderable or ordinary witnesses, but were of the first rank, [74] and furnished with a public commission, having been separated from the common people, for that purpose, by divine authority. To inquire minutely how each of the prophets gave testimony to Christ, would lead us into a long dissertation. Let it suffice for the present to say, that they all uniformly make the hope of the people, that God would be gracious to them, to rest entirely on that covenant between God and them which was founded on Christ, and thus speak plainly enough of the future redemption, which was manifested in Christ. To this purpose are many striking passages, which contain no dark prophecies respecting Christ, but point him out, as it were, with the finger. But our chief attention is due to the signature of the divine covenant; for he that neglects this will never understand any thing in the prophets: as the Jews wander wretchedly [75] in reading the Scripture, in consequence of giving their whole study to words, and wandering from the main design. 71. Salvation from our enemies Zacharias explains more clearly the power and office of Christ. And certainly it would be of little or no advantage to learn that Christ was given to us, unless we also knew what he bestows. For this reason he states more fully the purpose for which the horn of salvation was raised up: that believers may obtain salvation from their enemies Unquestionably, Zacharias was well aware, that the principal war of the church of God is not with flesh and blood, but with Satan and all his armament, by which he labors to accomplish our everlasting ruin. Though the Church is also attacked by outward foes, and is delivered from them by Christ, yet, as the kingdom of Christ is spiritual, it is chiefly to Satan, the prince of this world, and all his legions, that the present discourse relates. Our attention is also directed to the miserable condition of men out of Christ, lying prostrate under the tyranny of the devil: otherwise, out of his hand, out of his power, Christ would not deliver his own people. This passage reminds us that, so long as the Church continues her pilgrimage in the world, she lives amongst her foes, and would be exposed to their violence, if Christ were not always at hand to grant assistance. But such is the inestimable grace of Christ, that, though we are surrounded on every side by enemies, we enjoy a sure and undoubted salvation. The mode of expression may seem harsh, salvation from our enemies; but the meaning is obvious. No machinations or power, no wiles, no attacks will prevent our being delivered from them and saved "in the Lord with an everlasting salvatlon," ( Isaiah 45:17 .) 72. To perform the mercy Zacharias again points out the fountain from which redemption flowed, the mercy and gracious covenant of God. He assigns the reason why God was pleased to save his people. It was because, being mindful of his promise, he displayed his mercy. He is said to have remembrance of his covenant, because there might be some appearance of forgetfulness during that long delay, in which he allowed his people to languish under the weight of very heavy calamities. We must carefully attend to this order. First, God was moved by pure mercy to make a covenant with the fathers. Secondly, He has linked the salvation of men with his own word. [76] Thirdly, He has exhibited in Christ every blessing, so as to ratify all his promises: as, indeed, their truth is only confirmed to us when we see their fulfillment in Christ. Forgiveness of sins is promised in the covenant, but it is in the blood of Christ. Righteousness is promised, but it is offered through the atonement of Christ. Life is promised, but it must be sought only in the death and resurrection of Christ. This too is the reason why God commanded of old, that the book of the law should be sprinkled with the blood of the sacrifice, ( Exodus 24:8 ; Hebrews 9:19 , 20.) It is also worthy of notice, that Zacharias speaks of the mercy performed in his own age, as extending to the fathers who were dead, and who equally shared in its results. Hence it follows, that the grace and power of Christ are not confined by the narrow limits of this fading life, but are everlasting; that they are not terminated by the death of the flesh, for the soul survives the death of the body, and the destruction of the flesh is followed by the resurrection. As neither Abraham, nor any of the saints, could procure salvation to himself by his own power or merits, so to all believers, whether living or dead, the same salvation has been exhibited in Christ. 73. According to the oath There is no word in the Greek original for the preposition according to: but it is a common and well understood principle of language, that when the accusative case is put absolutely, there is a preposition to be understood, by which it is governed. The oath is mentioned, for the purpose of expressing more fully the firmness and sacredness of his truth: for such is his gracious condescension, that he deigns to employ his name for the support of our weakness. If his bare promises do not satisfy us, let us at least remember this confirmation of them; and if it does not remove all doubt, we are chargeable with heinous ingratitude to God, and insult to his holy name. To give to us Zacharias does not enumerate the several points of God's covenant, but shows that God's purpose, in dealing so kindly and mercifully with his people, was to redeem them. 74. That being delivered out of the hand of our enemies His purpose was, that, being redeemed, they might dedicate and consecrate themselves entirely to the Author of their salvation. As the efficient cause of human salvation was the undeserved goodness of God, so its final cause is, that, by a godly and holy life, men may glorify his name. This deserves careful attention, that we may remember our calling, and so learn to apply the grace of God to its proper use. We must meditate on such declarations as these: "God hath not called us unto uncleanness, but unto holiness," ( 1 Thessalonians 4:7 .) We are "redeemed with a great price," ( 1 Corinthians 6:20 ,) "the precious blood of Christ," ( 1 Peter 1:18 ,19,) not that we may serve "the lusts of the flesh," ( 2 Peter 2:18 ,) or indulge in unbridled licentiousness, but that Christ may reign in us. We are admitted by adoption into the family of God, that we, on our part, may yield obedience as children to a father. For "the kindness and love (philanthropia) of God our Savior toward man," ( Titus 3:4 ,) "hath appeared unto all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly," ( Titus 2:11 ,12.) And so Paul, when he wishes powerfully to exhort believers to consecrate themselves to God, "in newness of life," ( Romans 6:4 ,) and, "putting off, concerning the former conversation, the old man," ( Ephesians 4:22 ,) to render to him a "reasonable service," "beseeches them by the mercies of God," ( Romans 12:1 .) Scripture is full of declarations of this nature, which show that we "frustrate the grace" ( Galatians 2:21 ) of Christ, if we do not follow out this design. That we may serve him without fear This deserves our attention: for it implies that we cannot worship God in a proper manner without composure of mind. Those who are ill at ease, who have an inward struggle, whether God is favorable or hostile to them, whether he accepts or rejects their services,--in a word, who fluctuate in uncertainty between hope and fear, will sometimes labor anxiously in the worship of God, but never will sincerely or honestly obey him. Alarm and dread make them turn from him with horror; and so, if it were possible, they would desire that there were, "no God," ( Psalm 14:1 .) But we know, that no sacrifice is acceptable to God, which is not offered willingly, and with a cheerful heart. Before men can truly worship God, they must obtain peace of conscience, as David speaks, "There is forgiveness with thee, that thou mayest be feared," ( Psalm 130:4 :) for those to whom God has given peace are graciously invited and led to approach him willingly and with a cheerful desire to worship him. Hence too Paul deduces that maxim, that "whatsoever is undertaken without faith is sin," ( Romans 14:23 .) But since God reconciles men to himself in Christ, since by his protection he keeps them safe from all fear, since he has committed their salvation to his own hand and guardianship, we are justly declared by Zacharias to be delivered by his grace from fear. And so the prophets describe it as peculiar to his reign, that, "they shall sit every man under his vine, and under his fig-tree, and none shall make them afraid," ( Micah 4:4 .) 75. In holiness and righteousness As the rule of a good life has been reduced by God to two tables, ( Exodus 31:18 ; Exodus 34:1 ,) so Zacharias here declares, that we serve God in a proper manner, when our life has been framed to holiness and righteousness. Holiness, beyond all question, denotes--as even Plato knew the duties of godliness, [77] which relate to the first table of the law. Righteousness, again, extends to all the duties of charity: for God requires nothing more from us in the second table of the law, than to render to every one what belongs to him. It is added, before him, to instruct believers, that it is not enough if their lives are decently regulated before the eyes of men, and their hands, and feet, and whole body, restrained from every kind of open wickedness: but they must live according to the will of God, who is not satisfied with professions of holiness, but looks chiefly on the heart. Lastly, That no man may consider his duties to be at an end, when he has worshipped God for a certain period, Zacharias declares that men have been redeemed on the condition [78] that they shall continue to devote themselves to the worship of God all the days of their life And certainly, as redemption is eternal, the remembrance of it ought never to pass away; as God adopts men into his family for ever, their gratitude ought not to be transitory or of short continuance; and, in a word, as "Christ both died and rose, and revived" for them, it is proper that he should be "Lord both of the dead and living," ( Romans 14:9 .) So Paul, in a passage which I lately quoted, enjoins us to "live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," ( Titus 2:12-14 .) Footnotes: [68] "La corne de salut." [69] "De tout temps." -- "From all time." [70] "Secundum jusjurandum" -- "(Qui est) le jurement," -- "which is the oath." [71] "C'est a dire, une vertu et puissance pleine de salut." -- "That is, a power and might full of salvation [72] "Specimen futurae salutis;" -- "pource que Dieu l'avoit dresse pour figure et tesmoignage du salut a venir;" -- "because God had set him up for a figure and proof of the salvation to come." [73] "Ornatus;" -- "revestu et garni d'excellens tesmoignages de tous les Prophetes;" -- "clothed and adorned with excellent testimonies of all the Prophets." [74] "Classicos testes." This is a fine allusion to the Roman division into classes, (mentioned by Livy, 1:43,) from the first of which classes, as carrying greater weight and respectability, "testes," witnesses were selected for signing Testaments, -- a department of Conveyancing, which all civilized nations have guarded by the most careful provisions, and in which authenticity is peculiarly and indispensably necessary. Calvin's vernacular brings out, though with less elegance, the meaning in which classicos testes is here used, -- "bons, suffisans, et sans reproche;" -- "good, sufficient, and without reproach." -- Ed. [75] "Misere vagantur." -- "Les Juifs ne font que tracasser et se tormenter sans profit toute leur vie;" -- "the Jews do but vex and tease themselves without advantage all their life." [76] "Il a lie le salut des hommes avec sa parole, comme dependant d'icelle." -- "He has bound the salvation of men with his word, as depending on it." [77] "Le mot de Sainctete comprend tout ce dont nous sommes redevables a Dieu pour adorer et honorer sa majeste." -- "The word Holiness includes all that we owe to God for adoring and honoring his majesty." [78] "Hac lege redemptas esse homines." -- "Zacharie dit que les hommes ont este rachetez a la charge de s'appliquer a servir Dieu tout le temps de leur vie." -- "Zacharias says that men have been redeemed upon condition of applying themselves to serve God all the time of their life."

Blessed be the Lord God of Israel; for he hath {g} visited and {h} redeemed his people, (g) That he has shown himself mindful of his people, to the extent that he came down from heaven himself to visit us in person, and to redeem us. (h) Has paid the ransom, that is to say, the price of our redemption.

Blessed be the Lord God of Israel; for he hath visited and redeemed his people, Blessed be the Lord God of Israel — This is Hymnus Evangelicissimus, say both Bucer and Pellican. A most evangelical canticle. Redeemed his people — From the wrath of God over them; the guilt and power of sin within them; from Satan and the punishment of sin without them.

Ver. 68-70. God is not the God of Israel only, but of all the nations of the earth also; but he is peculiarly called the God of Israel, both here and in many other places, Psalm 41:13 72:18 Psalm 106:48 , &c., in regard of the covenant which he had specially made with them, and the special advantages they had, mentioned by the apostle; to them were committed the oracles of God, Romans 3:2 ; and to them pertained the adoption, the glory, the covenants, the giving of the law, and the service of God, and the promises, Romans 9:4 . Zacharias pronounces God blessed, and desires that he may be blessed, that is, honoured, and celebrated, and spoken well of, for that he had visited and redeemed his people. The word may be extended to all God’s deliverances of Israel, but it seemeth to be here more specially restrained by what followeth to the redemption by Christ. And hath raised up an horn of salvation for us. An horn of salvation signifies a mighty, powerful salvation, by a metaphor taken from beasts, which much exert their power by their horns. The beast’s ten horns, Daniel 7:7 , are expounded to be ten kings, Luke 1:24 ; so Psalm 75:10 , where David saith he will cut off all the horns of the wicked; so Lamentations 2:3 , where God is said to have cut off all the horn of Israel. In the house of his servant David. This agreeth to the prophecy, Jeremiah 30:9 , where Christ is called David; They shall serve the Lord their God, and David their King, whom I will rise up unto them; who is also called a righteous Branch raised unto David, Jeremiah 23:5 . God is said to have raised up this horn of salvation in the house of David. The house of David was now down, lapsed and decayed. God promises to raise up to the Israelites a mighty salvation from the house of David. This was fulfilled in Christ. As he spake by the mouth of his holy prophets, which have been since the world began. All the prophets, or many of them at least, prophesied of Christ as the Son of David, and of a great salvation to be raised up to Israel from his house.

Blessed be the Lord God of Israel,.... This was a form of blessing of long standing, Psalm 72:18 and very likely was in use, more or less, ever since Israel was distinguished from other nations, became a body politic, and were settled in the land of Canaan, in the enjoyment of peculiar privileges, both civil and religious; see other forms before it in Genesis 9:26 and now, this was very near being antiquated, and out of date; for upon the birth of Christ, the Son of God manifest in the flesh, the New Testament form of blessing runs, as in 2 Corinthians 1:3 The reason of its being now made use of might be, because the Messiah, the principal subject of this song, was peculiarly promised unto Israel, was raised up for them, and sent unto them. To bless God, is not to invoke a blessing on him; for there is none greater than he to ask one of; nor does he stand in need of any, being the Creator, who is blessed for ever in himself, and is the fountain of blessedness to his creatures: and therefore, also, cannot signify to confer a blessing on him, but to praise and glorify him, on account of the perfections of his nature, and the works of his hands; and to give thanks unto him for all mercies, spiritual and temporal; and especially for Jesus Christ, his mission, incarnation, and salvation by him, which are the things the God of Israel is blessed for in this song: for he hath visited, and redeemed his people; as he did Israel of old, Exodus 3:16 when the Lord looked upon them, and delivered them out of the bondage of Egypt, and which was a type and resemblance of redemption by Christ; and to which reference here seems to be had. The "people" here said to be visited, and redeemed, design all the elect of God, not only among the Jews, but Gentiles also; all those whom God has chosen to be his people, and has in his covenant taken and declared to be such; whom he has given to Christ, as his people and portion; for whose sins he was stricken, and made reconciliation, and whom he saves from their sins. The act of "visiting" them, as previous to redemption, may include God's look of love upon them from everlasting; his choice of them in Christ unto salvation; the appointment and provision of a Saviour for them; the covenant of grace made with them in Christ, the foundation and security of their salvation; and particularly the mission of Christ in human nature, in consequence of the council, covenant, and promise of God: or it designs his incarnation, for he was now actually conceived in the womb of the virgin: so that God had visited, and looked upon his people, and remembered his love and mercy, his covenant and promise to them: and the "redemption" of them, which was now said to be made, or done, because Christ was now sent to do it, and because it was as sure, as if it was done, intends the spiritual and eternal redemption of them by the price of his blood, from the slavery of sin, the bondage of the law, and curse of it, and the captivity of Satan, and a deliverance out of the hands of every enemy; a redemption which reaches both to soul and body, and secures from all condemnation and wrath to come; and includes every blessing in it, as justification, forgiveness of sins, adoption, sanctification, and eternal life; and is a plenteous, full, complete, and everlasting one.

Zacharias uttered a prophecy concerning the kingdom and salvation of the Messiah. The gospel brings light with it; in it the day dawns. In John the Baptist it began to break, and increased apace to the perfect day. The gospel is discovering; it shows that about which we were utterly in the dark; it is to give light to those that sit in darkness, the light of the knowledge of the glory of God in the face of Jesus Christ. It is reviving; it brings light to those that sit in the shadow of death, as condemned prisoners in the dungeon. It is directing; it is to guide our feet in the way of peace, into that way which will bring us to peace at last, Ro 3:17. John gave proofs of strong faith, vigorous and holy affections, and of being above the fear and love of the world. Thus he ripened for usefulness; but he lived a retired life, till he came forward openly as the forerunner of the Messiah. Let us follow peace with all men, as well as seek peace with God and our own consciences. And if it be the will of God that we live unknown to the world, still let us diligently seek to grow strong in the grace of Jesus Christ.

68-79. There is not a word in this noble burst of divine song about his own child; like Elisabeth losing sight entirely of self, in the glory of a Greater than both. Lord God of Israel—the ancient covenant God of the peculiar people. visited and redeemed—that is, in order to redeem: returned after long absence, and broken His long silence (see Mt 15:31). In the Old Testament, God is said to "visit" chiefly for judgment, in the New Testament for mercy. Zacharias would, as yet, have but imperfect views of such "visiting and redeeming," "saving from and delivering out of the hand of enemies" (Lu 1:71, 74). But this Old Testament phraseology, used at first with a lower reference, is, when viewed in the light of a loftier and more comprehensive kingdom of God, equally adapted to express the most spiritual conceptions of the redemption that is in Christ Jesus.

Blessed - See the notes at Matthew 5:3 . Hath visited - The word here rendered "visited" means properly "to look upon;" then to look upon in order "to know the state of anyone;" then to visit for the purpose of "aiding those who need aid," or alleviating misery. Compare Matthew 25:43 . In this sense it is used here. God "looked upon" the world - he saw it miserable - he came to relieve it, and brought salvation. And redeemed - That is, was "about to redeem," or had given the pledge that he "would redeem." This was spoken under the belief that the Messiah, "the Redeemer," was about to appear, and would certainly accomplish his work. The literal translation of this passage is, "He hath made a "ransom" for his people. A "ransom" was the "price" paid to deliver a captive taken in war. A is a prisoner taken in war by B. B has a right to detain him as a prisoner by the laws of war, but C offers B a "price" if he will release A and suffer him to go at liberty. The price which he pays, and which must be "satisfactory" to B - that is, be a "reason" to B why he should release him is called a "price" or "ransom." Men are sinners. They are bound over to just punishment by the law. The law is holy, and God, as a just governor, must see that the law is honored and the wicked punished; but if anything can be done which will have the same "good effect" as the punishment of the sinner, or which will be an "equivalent" for it - that is, be of equal value to the universe - God may consistently release him. If he can show the same hatred of sin, and deter others from sinning, and secure the purity of the sinner, the sinner may be released. Whatever will accomplish "this" is called a "ransom," because it is, in the eye of God, a sufficient "reason" why the sinner should not be punished; it is an equivalent for his sufferings, and God is satisfied. The "blood of Jesus" - that is, his death in the place of sinners constitutes such a ransom. It is in their stead. It is for them. It is equivalent to their punishment. It is not itself a "punishment," for that always supposes "personal crime," but it is what God is pleased to accept in the place of the eternal sufferings of the sinner. The king of the "Locrians" made a law that an adulterer should be punished with the loss of his eyes. His "son" was the first offender, and the father decreed that his son should lose one eye, and he himself one also. This was the "ransom." He showed his "love," his regard for the honor of his law, and the determination that the guilty should not escape. So God gave his Son a "ransom" to show his love, his regard to justice, and his willingness to save people; and his Son, in his death, was a ransom. He is often so called in the New Testament, Matthew 20:28 ; Mark 10:45 ; Titus 2:14 ; Hebrews 9:12 . For a fuller view of the nature of a ransom, see the notes at Romans 3:24-25 .