Lesson: Luke 1:57, 67-79
Golden Text: “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; To give knowledge of salvation unto his people by the remission of their sins” (Luke 1:76-77).
INTRODUCTION. The content of this week’s text is the joyous proclamation of a man who God had forced to remain silent until his son was born. Zacharias was a godly priest who in his old age had been blessed with a divine promise of a son. Moreover, this son would have the unique ministry of preparing Israel for their Messiah and introducing Him to them. This psalm or poem of Zacharias is known as the Benedictus, taken from the first word “blessed” in the Latin translation of Luke 1:68. By the Holy Spirit, Zacharias interpreted the birth of his son, John the Baptist as announcing the Messiah’s coming.
BACKGROUND FOR THE LESSON. Last week’s lesson ended with Mary returning to her home in Nazareth after spending 3 months with Elisabeth who was by that time ready to give birth herself in her old age. Elisabeth gave birth to a son and her neighbors and relatives rejoice with her. Eight days after the birth of their son, in accordance with the law (see Leviticus 12:1-3), the child was brought to the temple to be circumcised (see Luke 1:57-58). Those who gathered for the circumcision ceremony called the child Zacharias after his father, but Elisabeth told everyone that his name was to be John as the angel had told Zacharias just before he became dumb or unable to speak (see Luke 1:59-60). Those in attendance told Elisabeth that there was no one in their family whose name was John so they made signs to Zacharias to see what he wanted to name the child. He asked for something to write on and wrote that the child should be named John (see Luke 1:61-63). At that moment, Zacharias’s “mouth was opened” and his tongue “was loosed” and he spoke and praised God (see Luke 1:64). This brought great “fear” or awe among those present and they went out spreading the word about what had happened, wondering what this child would become for the hand of the Lord was with him (see Luke 1:65-66). At this point, Zacharias begins his psalm, or song of prophecy.
III. THE TIMES ARE UPON US (Luke 1:57, 67-69)
A. The birth of John the Baptist (Luke 1:57). Before we are given Zacharias’ song of prophecy, this first verse tells of the birth of John the Baptist. It says “Now Elisabeth's full time came that she should be delivered; and she brought forth a son.” Not long after Mary left Elisabeth, the time arrived for her to give birth. This is the meaning of the phrase “Now Elisabeth's full time came that she should be delivered.” The long barren Elisabeth gave birth to “a son” just as the angel had told Zacharias (see Luke 1:13).
B. The Spirit upon Zacharias (Luke 1:67). This verse says “And his father Zacharias was filled with the Holy Ghost, and prophesied, saying...” Eight days after John was born while they were in the temple to circumcise him, the Lord restored Zacharias’ speech and he was then “filled with the Holy Ghost, and prophesied.” The following words of Zacharias’ psalm or song is presented as prophecy inspired by the filling of the Holy Spirit. In biblical times the Spirit of the Lord came upon people to empower them to do special acts. Some were empowered to do feats of strength (see Judges 14:5-6, 19; 15:14-15), or to gather and lead troops (see Judges 6:34-35). Most often the Spirit came upon people to speak prophecy. Many prophecies in the Bible are in poetic form like Psalms, and much that is in that book has prophetic significance (see Psalms 22:1, 7, 13-18). Note: It’s worth noting that Zacharias’ temporary lapse in faith when he was told that he and his wife would have a son didn’t disqualify him from being used by God. He was filled with the Holy Spirit just as Elisabeth had been earlier when Mary greeted her (see Luke 1:41). He said nothing about the blessings the Lord had bestowed on him and Elisabeth through John’s birth: he spoke only of messianic blessings on Israel. We must not forget that God can and will accomplish His will using whoever He wants because He is sovereign.
C. The blessing of God to Israel (Luke 1:68-69).
1. (vs. 68). Zacharias began his psalm of prophecy with “Blessed be the Lord God of Israel; for he hath visited and redeemed his people.” This song of Zacharias is called the “Benedictus” which is the Latin translation of the first word “blessed.” When used of God, the word “blessed” means “praised” or “spoken well of” (see Luke 1:64). Everything that Zacharias spoke in this song brought praise to God. The one Zacharias praised was “the Lord God of Israel.” This title was a direct reference to Yahweh, or Jehovah, who had graciously chosen to be Israel’s God. Zacharias praised God because He “hath visited and redeemed his people.” The word “visited” implies that the Lord had come down and looked upon Israel with special concern and taken note of their need. The word “redeemed” speaks of securing a person’s release or deliverance. Zacharias was prophesying about the Messiah who would be born to Mary as the One who would deliver Israel. However, Zacharias, a devout Jew, was probably thinking primarily of political deliverance from Rome. Of course we know that the Messiah’s deliverance or redemption would be from the bondage of sin not the Roman Empire.
2. (vs. 69). Included in the thought of visiting Israel, this verse also says that God “hath raised up an horn of salvation for us in the house of his servant David.” The Lord had accomplished this deliverance by raising up a “horn of salvation for us in the house of his servant David.” The word “horn” was a common Old Testament term for strength; for the horns of an animal symbolized its strength (see Psalms 89:17; 92:10). Here the “horn of salvation” refers to the Messiah, whose strength would deliver Israel. The pronoun “us” refers to Israel and the Messiah would come from “the house of his servant David.” Note: Zacharias, and of course his son John were descendents of Aaron, or from the house of Aaron and the tribe of Levi not the house of David which is the tribe of Judah. Therefore, in this verse, the references are to Messiah, Jesus Christ. Among the promises God had made in His covenant with David was the assurance that his throne and dynasty would remain forever (see II Samuel 7:12-16). Zacharias’ reference to the house of David shows that both Mary and Joseph were descendents of David. Two genealogies are given for Jesus in Matthew 1:1-17 and Luke 3:23-38. Most scholars agree that since every individual has two genealogies, one through the father and one through the mother, the genealogy in Matthew is Joseph’s and the one in Luke is Mary’s. Since Jesus was Joseph’s adopted son this gave Him the legal right to David’s throne. However, as the son of Mary, Jesus has the royal rights to the Davidic throne.
IV. THE ANCIENT
PROMISES ARE HERE (Luke 1:70-75)
A. The
holy prophets (Luke 1:70-71).
1. (vs. 70). The fact that God would send a deliverer for Israel was not new. Zacharias indicated this when he said “As he (God) spake by the mouth of his holy prophets, which have been since the world began.” As a Jew and a priest, Zacharias had knowledge of the many prophets of old, and that God spoke through them. The author of Hebrews confirmed this when he wrote “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets” (see Hebrews 1:1). The phrase “since the world began” indicates that there have been prophets from the beginning of creation. Although God gave prophecies in the beginning (see Genesis 3:16), this phrase refers to the prophets and the Scriptures give no evidence of human prophets at the beginning. Since the word “world” can also be translated “age” it is probably best to take this phrase to mean “from long ago” or “from of old.” The theme of Israel’s deliverance by the Messiah can be found in many prophetic writings of the Old Testament (see Isaiah 11:1-12; Hosea 3:4-5)
2. (vs. 71). In this verse, Zacharias says specifically that what God spoke through the prophets was “That we should be saved from our enemies, and from the hand of all that hate us.” Over the centuries many nations had come to hate Israel. At the beginning of the nation, the Egyptians hated them, and the pharaohs oppressed them. On their way to Canaan, they were ambushed by the Amalekites (see Numbers 14:44-45), snubbed by the Edomites (see Numbers 20:14-18) and the Moabites tried to have them cursed (see Numbers 22:3-7). This was only the beginning of Jewish hatred. Throughout their history the Jews have been oppressed, harassed, and attacked by enemies on all sides. The Assyrians and Babylonians took them captive, and even in captivity there were plots to exterminate them (see Esther 3:1-9). Now, at the time of our lesson, Israel was under Rome and its wicked puppet, Herod. No wonder the people craved deliverance.
B. The covenant with Abraham (Luke 1:72-73).
1. (vs. 72). In this verse Zacharias referred to God’s deliverance as mercy. He said what God was doing in sending the Messiah was “To perform the mercy promised to our fathers, and to remember his holy covenant.” Zacharias was aware that Israel’s deliverance, here called a performance of mercy, was not just foretold by the prophets, it was also embedded in the covenant promises given to Israel’s forefathers. This covenant is a reference to the Abrahamic covenant as we shall see in the next verse. The truth that Zacharias was trying to express was that the fulfillment of God’s mercies didn’t depend on Israel’s obedience, but on His faithfulness to His promises. It has been said that mercy is God not giving us what we deserve (as in judgment) and grace is God giving us what we don’t deserve (blessings). In either case, it all depends on what God determines to do and not on what we do or don’t do.
2. (vs. 73). In referring to the mercy that God had shown to Israel, Zacharias focused on “The oath which he sware to our father Abraham.” The Abrahamic Covenant (Genesis 12:1-7) was the promise that God made to Abraham which included the promise of land, a great nation, a great name personally, and a blessing to all the earth through him. The promise also included blessings on Abraham’s friends and curses on his enemies. However, the actual “oath” that Zacharias was referring to no doubt was God’s reaffirmation of the covenant in Genesis 22:15-18 made after Abraham had placed Isaac on the altar of sacrifice. At that time, the Lord said “By myself have I sworn” (see Genesis 22:16). God reassured Abraham that all the promises He had previously made were still intact and would be fulfilled.
C. The purpose for God’s mercies (Luke 1:74-75).
1. (vs. 74). In keeping with the promises to Abraham, Israel would be delivered from all enemies (see Genesis 22:17) prompting Zacharias to continue to say “That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear.” During the Babylonian Captivity, God spoke of those days of coming deliverance saying “Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle. And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.” Of course this was a reference to the Messiah and not David himself. Zacharias saw God bestowing His mercies so that they “might serve him without fear.” There is no better way to serve the Lord than when we are enjoying His peace.
2. (vs. 75). But how should Israel serve the Lord? Zacharias said it would be “In holiness and righteousness before him, all the days of our life.” God gave His covenant blessings freely to Israel, but He intended that they would be inspired to godly worship. This is the implication of the word “serve.” It speaks of offering religious service or worship (see Romans 12:1). In this verse however, it refers to Israel being restored to her original priestly function (see Exodus 19:5-6). God intended for this worship to be done “in holiness and righteousness.” The word for “holiness” means piety or religious sanctity. It implies coming to God in worship spiritually prepared (see I Timothy 2:8). Zacharias understood that God intended for Israel to stand before Him in this service “all the days of our life.” As a result of the blessings that would come with the coming of Messiah, Israel was expected to perpetually worship and serve God as they were originally ordained to do. But this would happen only because Messiah would deliver them.
V. THE FORERUNNER AND THE MESSIAH COME (Luke 1:76-79)
A. A ministry of preparation (Luke 1:76). After proclaiming God’s mercies to Israel through the Messiah in the previous verses, Zacharias turned to the role of his son, John. Speaking to this child, he said “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.” The words “And thou, child” refer to Zacharias’ new born son John, who was lying before him. This child “shalt be called the prophet of the Highest” meaning that John the Baptist would be called the prophetic voice of “the Highest,” which is a reference to God. John’s prophetic role would be centered in his mission to “go before the face of the Lord to prepare his ways.” This means that John’s mission would be to prepare the way for the Messiah who was yet to be born. John would be the prophesied voice “that crieth in the wilderness. Prepare ye the way of the Lord” (see Isaiah 40:3). He would be the one of whom the Lord said, “Behold, I will send my messenger, and he shall prepare the way before me” (see Malachi 3:1).
B. Knowledge and remission of sins (Luke 1:77). Still speaking of John, Zacharias said that his mission would also be “To give knowledge of salvation unto his people by the remission of their sins.” In the final analysis, only Jesus could accomplish what is stated here. However, this statement means that John would have the privilege of calling attention to the need for salvation and to the One who could provide it through the “remission” or forgiveness of sins. As a result, Luke could later write that John came “preaching the baptism of repentance for the remission of sins” (see Luke 3:3). Note: While John’s ministry would be important, it could never stand by itself. It would always be related to the One coming after him, who was greater than John as shown in his statement that “He must increase, but I must decrease” (see John 3:30). In this respect, John was a model for our ministry today. As Paul would later put it, “We preach not ourselves, but Christ Jesus the Lord” (see II Corinthians 4:5). It’s clear that the salvation or deliverance that Zacharias spoke of in political terms in verses 69, 71, and 74 had to have an essential spiritual element as well---the forgiveness of sins (vs. 77). Unless the Jewish people recognized this, they would continue to seek the wrong deliverance (political) and the wrong Messiah.
C. The dayspring (Luke 1:78). In this verse Zacharias says that John’s privilege of calling Israel’s attention to the need for salvation would be “Through the tender mercy of our God; whereby the dayspring from on high hath visited us.” The salvation that Israel needed had come through the “tender mercy of our God.” From His merciful heart had come the “dayspring from on high” to “visit” or see about Israel’s condition. The word “dayspring” is a reference to the sunrise from heaven. This is a beautiful description of Jesus Christ that corresponds to Malachi’s “sun of righteousness…with healing in his wings” (see Malachi 4:2).
D. The way of peace (Luke 1:79). In our last verse, Zacharias says that Jesus, this heavenly sunrise, would “give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.” If we combine Isaiah 9:2 with Matthew’s declaration that Isaiah’s statement was fulfilled in Jesus’ ministry (see Matthew 4:13-16), the phrase “give light to them that sit in darkness and in the shadow of death” would suggest that Jesus’ light would reach beyond the Jews to the Gentiles. Zacharias closed saying that Messiah’s light would “guide our (Israel’s) feet into the way of peace.” In our wanderings, human beings stray into conflicts with God and with one another. Only the light of salvation can bring us into the path of peace (see Romans 5:1; Ephesians 2:14-18).
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