Ghost, and prophesied, saying, 68. Blessed be the Lord God of Israel; for He hath visited and redeemed His people, 69. And hath raised up an horn of salvation for us in the house of His servant David; 70. As He spake by the mouth of His holy prophets, which have been since the world began; 71. That we should be
saved from our enemies, and from the hand of all that hate us; 72. To perform the mercy promised to our
fathers, and to remember His holy covenant, 73. The oath which He sware to our father Abraham, 74. That He would grant unto us, that we, being delivered out of the hand of our enemies, might serve Him without fear, 75. In holiness and righteousness before Him, all the days of our life.76. And thou, child, shalt be called the Prophet of the Highest: for thou shalt go before the face of the Lord to prepare His ways; 77. To give knowledge of salvation unto His people, by the
remission of their sins, 78. Through the tender mercy of our God; whereby the day-spring from on high hath visited us, 79. To give light to them that sit in
darkness and in the shadow of death, to guide our feet into the way of peace.80. And the child grew, and
waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.' -- LUKE i.67-80.
Zacharias was dumb when he disbelieved. His lips were opened when he believed. He is the last of the Old Testament prophets, [Footnote: In the strictest sense, John the Baptist was a prophet of the Old dispensation, even though he came to usher in the New. (See Matt. xi.9-11.) In the same sense, Zacharias was the last prophet of the Old dispensation, before the coming of his son to link the Old with the New.] and as standing nearest to the Messiah, his song takes up the echoes of all the past, and melts them into a new outpouring of exultant hope. The strain is more impassioned than Mary's, and throbs with triumph over 'our enemies,' but rises above the mere patriotic glow into a more spiritual region. The complete subordination of the personal element is very remarkable, as shown by the slight and almost parenthetical reference to John. The father is forgotten in the devout Israelite. We may take the song as divided into three portions: the first (vs.68-75) celebrating the coming of Messiah, with special reference to its effect in freeing Israel from its foes; the second (vs.76, 77), the highly dramatic address to his unconscious 'child'; the third (vs.78, 79) returns to the absorbing thought of the Messiah, but now touches on higher aspects of His coming as the Light to all who sit in darkness.
I. If we remember that four hundred dreary years, for the most part of which Israel had been groaning under a foreign yoke, had passed since the last of the prophets, and that during all that time devout eyes had looked wearily for the promised Messiah, we shall be able to form some faint conception of the surprise and rapture which filled Zacharias's spirit, and leaps in his hymn at the thought that now, at last, the hour had struck, and that the child would soon be born who was to fulfil the divine promises and satisfy fainting hopes. No wonder that its first words are a burst of blessing of 'the God of Israel.' The best expression of joy, when long-cherished desires are at last on the eve of accomplishment, is thanks to God. How short the time of waiting seems when it is past, and how needless the impatience which marred the waiting! Zacharias speaks of the fact as already realised. He must have known that the Incarnation was accomplished; for we can scarcely suppose that the emphatic tenses 'hath visited, hath redeemed, hath raised' are prophetic, and merely imply the certainty of a future event. He must have known, too, Mary's royal descent; for he speaks of 'the house of David.'
'A horn' of salvation is an emblem taken from animals, and implies strength. Here it recalls several prophecies, and as a designation of the Messiah, shadows forth His conquering might, all to be used for deliverance to His people. The vision before Zacharias is that of a victor king of Davidic race, long foretold by prophets, who will set Israel free from its foreign oppressors, whether Roman or Idumean, and in whom God Himself 'visits and redeems His people.' There are two kinds of divine visitations -- one for mercy and one for judgment. What an unconscious witness it is of men's evil consciences that the use of the phrase has almost exclusively settled down upon the latter meaning! In verses 71-75, the idea of the Messianic salvation is expanded and raised. The word 'salvation' is best construed, as in the Revised Version, as in apposition with and explanatory of 'horn of salvation.' This salvation has issues, which may also be regarded as God's purposes in sending it. These are threefold: first, to show mercy to the dead fathers of the race. That is a striking idea, and pictures the departed as, in their solemn rest, sharing in the joy of Messiah's coming, and perhaps in the blessings which He brings. We may not too closely press the phrase, but it is more than poetry or imagination. The next issue is God's remembrance of His promises, or in other words, His fulfilment of these. The last is that the nation, being set free, should serve God. The external deliverance was in the eyes of devout men like Zacharias precious as a means to an end. Political freedom was needful for God's service, and was valuable mainly as leading to that. The hymn rises far above the mere impatience of a foreign yoke. 'Freedom to worship God,' and God worshipped by a ransomed nation, are Zacharias's ideal of the Messianic times.
Note his use of the word for priestly 'service.' He, a priest, has not forgotten that by original constitution all Israel was a nation of priests; and he looks forward to the fulfilment at last of the ideal which so soon became impracticable, and possibly to the abrogation of his own order in the universal priesthood. He knew not what deep truths he sang. The end of Christ's coming, and of the deliverance which He works for us from the hand of our enemies, cannot be better stated than in these words. We are redeemed that we may be priests unto God. Our priestly service must be rendered in 'holiness and righteousness,' in consecration to God and discharge of all obligations; and it is to be no interrupted or occasional service, like Zacharias's, which occupied but two short weeks in the year, and might never again lead him within the sanctuary, but is to fill with reverent activity and thankful sacrifice all our days. However this hymn may have begun with the mere external conception of Messianic deliverance, it rises high above that here, and will still further soar beyond it. We may learn from this priest-prophet, who anticipated the wise men and brought his offerings to the unborn Christ, what Christian salvation is, and for what it is given us.
II. There is something very vivid and striking in the abrupt address to the infant, who lay, all unknowing, in his mother's arms. The contrast between him as he was then and the work which waited him, the paternal wonder and joy which yet can scarcely pause on the child, and hurries on to fancy him in the years to come, going herald-like before the face of the Lord, the profound prophetic insight into John's work, are all noteworthy. The Baptist did 'prepare the way' by teaching that the true 'salvation' was not to be found in mere deliverance from the Roman yoke, but in 'remission of sin.' He thus not only gave 'knowledge of salvation,' in the sense that he announced the fact that it would be given, but also in the sense that he clearly taught in what it consisted. John was no preacher of revolt, as the turbulent and impure patriots of the day would have liked him to be, but of repentance. His work was to awake the consciousness of sin, and so to kindle desires for a salvation which was deliverance from sin, the only yoke which really enslaves. Zacharias the 'blameless' saw what the true bondage of the nation was, and what the work both of the Deliverer and of His herald must be. We need to be perpetually reminded of the truth that the only salvation and deliverance which can do us any good consist in getting rid, by pardon and by holiness, of the cords of our sins.
III. The thoughts of the Forerunner and his office melt into that of the Messianic blessings from which the singer cannot long turn away. In these closing words, we have the source, the essential nature, and the blessed results of the gift of Christ set forth in a noble figure, and freed from the national limitations of the earlier part of the hymn. All comes from the 'bowels of mercy of our God,' as Zacharias, in accordance with Old Testament metaphor, speaks, allocating the seat of the emotions which we attribute to the heart. Conventional notions of delicacy think the Hebrew idea coarse, but the one allocation is just as delicate as the other. We can get no deeper down or farther back into the secret springs of things than this -- that the root cause of all, and most especially of the mission of Christ, is the pitying love of God's heart. If we hold fast by that, the pain of the riddle of the world is past, and the riddle itself more than half solved. Jesus Christ is the greatest gift of that love, in which all its tenderness and all its power are gathered up for our blessing.
The modern civilised world owes most of its activity to the quickening influence of Christianity. The dayspring visits us that it may shine on us, and it shines that it may guide us into 'the way of peace.' There can be no wider and more accurate description of the end of Christ's mission than this -- that all His visitation and enlightenment are meant to lead us into the path where we shall find peace with God, and therefore with ourselves and with all mankind. The word 'peace,' in the Old Testament, is used to include the sum of all that men require for their conscious well-being. We are at rest only when all our relations with God and the outer world are right, and when our inner being is harmonised with itself, and supplied with appropriate objects. To know God for our friend, to have our being fixed on and satisfied in Him, and so to be reconciled to all circumstances, and a friend of all men -- this is peace; and the path to such a blessed condition is shown us only by that Sun of Righteousness whom the loving heart of God has sent into the darkness and torpor of the benighted wanderers in the desert. The national reference has faded from the song, and though it still speaks of 'us' and 'our,' we cannot doubt that Zacharias both saw more deeply into the salvation which Christ would bring than to limit it to breaking an earthly yoke, and deemed more worthily and widely of its sweep, than to confine it within narrower bounds than the whole extent of the dreary darkness which it came to banish from all the world.