Luke 1:71
That we should be saved from our enemies, and from the hand of all that hate us;
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(71) That we should be saved from our enemies.—Literally, salvation from our enemies, in apposition with “the horn of salvation” of Luke 1:69. The “enemies” present to the thoughts of Zacharias may have been the Roman conquerors of Judæa; the Idumæan House of Herod may have been among “those who hate.”

Luke 1:71-75. That we should be saved from our enemies — Spiritual as well as temporal, invisible as well as visible; and from the hand of all that hate us — From Satan and his angels, and all adverse power, and especially from our sins. This certainly was the mind of the Spirit that now inspired Zacharias, as appears by the whole tenor of Scripture; but whether he fully understood his own words is impossible for us to say. It is certain the older prophets, in some cases, did not fully understand the prophecies which they themselves uttered. See 1 Peter 1:10-11. To perform the mercy — Thus he speaks because our redemption and salvation have their origin in the divine mercy, that is, in his compassion for us in our fallen state, and in his free, gratuitous grace, and goodness toward us. The original expression, ποιησαι ελεος μετα τον πατερων ημον, literally signifies, to exercise, or show, mercy toward or with, our fathers. Dr. Campbell translates the verse, In kindness to our forefathers, and remembrance of his holy covenant; the tenor of which covenant was, that Abraham’s spiritual seed, being delivered from their enemies by the Messiah, should, under his government, worship and serve God acceptably through all generations. The oath which he sware to our father Abraham — By which oath he confirmed the fore-mentioned covenant, that, as the apostle observes, by two immutable things, God’s promise given in the covenant, and oath, in either of which, much more in both, it was impossible for God to lie, all that should truly embrace the covenant, by complying with the conditions of it, in repentance, faith, and new obedience, might have strong consolation in life, in death, and for ever. That he would grant unto us — For the salvation here mentioned is his free, undeserved gift; that being delivered out of the hand of our enemies — Especially our spiritual enemies, the devil, the world, and the flesh, the guilt, and power, and consequences of our sins, (the Messiah being therefore called Jesus, because he saves his people from their sins, Matthew 1:21,) we might serve him — Might worship and glorify him, in and with our body and spirit, which are his; without fear — Not without a reverential fear of God, or filial fear of offending him; a watchful fear of our enemies, or a jealous fear of ourselves, lest a promise being left us of entering into his rest, we should come short of it, in which senses, blessed is the man that feareth always; but without any slavish fear of God, or that spirit of bondage from which the spirit of adoption is given to deliver true believers, Romans 8:15; Galatians 4:5-7; 2 Timothy 1:7; and without any tormenting fear of death, or of any suffering antecedent to death, which we may be called to pass through; to deliver us from which fear Christ assumed our flesh and blood, Hebrews 2:14-15. In holiness — Toward God, in devotedness to his glory, conformity to his image, subjection to his authority, and obedience to his will; and righteousness — Toward our fellow-creatures, that is, in the continual exercise of truth, justice, mercy, and charity; before him — Conscious we are in his presence, and under the continual notice of his eye, setting him always before us, and aiming to please him in every temper, word, and work, in all our desires and designs, our cares, labours, and pursuits. Here, then, we have the substance of God’s great promise, that, if we embrace and live up to our privileges, as true believers in Christ, we shall be always holy, always useful, always happy; that, being delivered from Satan and sin, from every uneasy, from every unhappy and unholy disposition and affection, we shall joyfully love and serve God in our whole spirit and conduct, and that not only on sabbath days, or times of peculiar solemnity and devotion, but all the days of our life, and every hour of every day; whatsoever we do in word or deed, and doing all in the name of the Lord Jesus, and giving thanks to God, even the Father, through him. This is the great gospel salvation prepared before the face of, and free for, all people, Luke 2:30-31.

1:67-80 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.Saved from our enemies - The enemies of "man" are his sins, his carnal propensities, his lusts, and the great adversary Satan and his angels, who continually seek to destroy him. From "these" the Messiah came to save us. Compare Genesis 3:15; Matthew 1:21.

The hand - The power; or to save us from them.

70. since the world began—or, "from the earliest period."Ver. 71,72. This was that which God had told them by his prophets, that a mighty salvation should arise to them out of the house of David, by which they should be saved from their enemies. By which enemies the generality of the Jews understood their temporal enemies, made of flesh and blood. But Zacharias, speaking by the Spirit of prophecy, must needs have a truer notion of it, as it signifies our spiritual enemies. All this is attributed to God’s mercy and faithfulness, his mercy freely looking upon his creatures in distress and misery, his faithfulness in remembrance of his holy covenant, made to Adam, Abraham, David, &c.; but it is more particularly explained.

That we should be saved from our enemies,.... This, and the two following verses, either contain and express the sum and substance of what God spake by the prophets; or point out the end or ends of his raising up an horn of salvation, or a Saviour for his people; namely, that they should be saved by him from their enemies: from sin, which wars against the soul, and threatens the destruction of it; from Satan, the avowed and implacable adversary of mankind; from the world, the seed of the serpent, which has always bore an enmity to the seed of the woman; from the law, the killing letter; and from death, the last enemy that is to be destroyed,

and from the hand of all that hate us: which is only an illustration of the former sentence, or a repetition of it in other words; and designs the same as before.

That we should be saved from our enemies, and from the hand of all that hate us;
Luke 1:71 f. Σωτηρίαν] might be attached to ἐλάλησε, Luke 1:70 (Beza, Grotius, Ewald, and others), but it is simpler to retain καθὼς κ.τ.λ. as a parenthetical clause, like Luke 1:55, so that κέρας σωτηρ., Luke 1:69, is resumed by σωτηρίαν (yet only as to the fact, without the figure) for the sake of adding the more precise definition. Such a resumption may occur with δέ (Romans 3:22) and without it (Romans 3:26). See generally, Kühner, ad Xen. Mem. i. 1. 1. Without δέ the expression is more rhetorical.

The enemies and haters are the heathen, as in Luke 1:51 ff., not the demons, sin, and the like.

ποιῆσαι] Infinitive of the aim, as at Luke 1:54. In this our deliverance God designed to show mercy to (μετά, עִם, Luke 1:58; Luke 10:37) our fathers (comp. Luke 1:55, deeply afflicted by the decline of their people), and to remember (practically, by the fulfilment of what was therein promised) His holy covenant. Euthymius Zigabenus: διαθήκην γὰρ λέγει τὴν ἐπαγγελίαν· μνήμην δὲ αὐτῆς τὴν περάτωσιν.

Luke 1:71. σωτηρίαν, in apposition with κέρας σ., resuming and developing the thought interrupted by Luke 1:70, which is parenthetical.—ἐχθρῶν, τῶν μισούντων: not to be anxiously distinguished; poetic synonyms.

71. That we should be saved] Rather, Salvation—referring back to “a horn of salvation,” to which it is in apposition. The previous verse is a parenthesis.

from our enemies] No doubt in the first instance the “enemies” from which the prophets had promised deliverance were literal enemies (Deuteronomy 33:29; Isaiah 14:2; Isaiah 51:22-23, &c.), but every pious Jew would understand these words as applying also to spiritual enemies.

Luke 1:71. Σωτηρίαν, salvation) Understand, I say. The idea contained in an horn of salvation [Luke 1:69], is repeated in a briefer form. [A horn of salvation—salvation, I say, from our enemies, etc.]—μισούντων, who regard us with hatred) He describes the spiritual benefits in language still in conformity with the phraseology of the Old Testament, viz. language applicable to temporal aid.

Verse 71. - That we should be saved from our enemies, and from the hand of all that hate us. When Zacharias spoke these words, his mind, no doubt, was on Rome and its creatures, Herod and his party, whom Rome had set up. The deliverance of Israel, in every Hebrew heart, was the first and great work of the coming Deliverer; but the inspired words had a far broader reference than to Rome, and the enemies of Israelitic prosperity. The expression includes those spiritual evil agencies which war their ceaseless warfare against the soul of man. It was from these that the coming Deliverer would free his people. It was only after the fall of Jerusalem, and the total extinction of the national existence of the people, that, to use Dean Plumptre's language, "what was transitory in the hymn vanished, and the words gained the brighter permanent sense which they have had for centuries in the worship of the Church of Christ." Luke 1:71
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