Please read the passage first.
As one of three
"canticles" or songs found at the beginning of Luke's gospel, the
Benedictus (1:68-79), along with the Magnificat (1:46-55) and the Nunc Dimittis
(2:29-32), occupies an important part in the ancient devotional exercise known
as the Liturgy of the Hours. It consists of a schedule for prayer and
reflection on Scripture at specific times of the day and night. Although it
focuses mainly on the Psalms, these three passages are included in the Liturgy
of the Hours as major elements. This indicates that they were themselves
considered, by those who devised the exercise, to be of the same literary
tradition as the Old Testament Psalms. This would have pleased Luke. One of his
main goals was to clarify the many ways in which Christ's ministry was a
continuation and fulfillment of God's ongoing relationship with Israel as
revealed in the Old Testament. He wanted these first groups of Christians to
remember this heritage. The circumcision of John and his becoming a prophet
with special characteristics of life called Nazirite were part of that
identification.
The wonderful song we consider here
is a pause in the narrative, reflecting upon the significance of the events.
The first portion of the Benedictus (vv. 68-75) focuses on the Lord God as the
redeemer. Note the word “Blessed,” an offering of praise to God. For what are
we to offer praise? We learn in verse 70 that the Lord will new work of
redemption, but in remembrance of redemption in the past. Barth[1] stresses
that the Lord has not forgotten the covenant. Our passage reminds us of the
covenant specifically in reference to Abraham (vv. 72-73, Luke 1:55; Acts
3:25). It recounts the mighty acts of God (vv. 68-73), just as covenant
ceremonies begin in the Old Testament. Luke may be calling to mind the meaning
of Jesus' name in Hebrew when he predicts that God will raise up a "horn
of SALVATION" (Hebrew yeshua, Greek for Jesus) in the house of David. Jesus
fulfilled the word of the holy prophet (v. 70). So much of Jewish hope was in
the Law, the Temple, the Land, and the King. If God is going to fulfill such
promises, do you not need to look elsewhere than simply what we find in the Old
Testament? For us as Christians, the fulfillment comes in Jesus. God remembers
the covenant, and therefore remembers us. God remembers the needs we have for
healing in our lives. Finally, the image of one whose dawning brings light to
those who sit in darkness is an allusion to Isaiah 60:1-3, and also brings to
mind Isaiah 9:2 and 42:7. In verses 74-75, as Barth points out, the aim of God
in days past had been to deliver the people out of their hand of their enemies,
to free them from fear, that they might serve in holiness and righteousness
before God. This still defines the divine purpose.
The second portion of the Benedictus (vv. 76-79) takes up the
neighbors’ question in verse 66, “What then will this child become?” As Luke
narrates Zechariah’s answer, he loosely rehearses Gabriel’s previous
announcement to Zechariah about John’s birth and Elizabeth’s greeting when she
went to visit Mary. He also builds on a number of ancient prophetic
expectations. Luke casts John the Baptist as a prophet of the Old Testament
type as well. Just as Jesus in 1:32 is the Son of the Most High, John in 1:76
is the prophet of the Most High. Luke applies passages about the expected
prophetic precursor to God's return to John several times here and in the first
few chapters of Luke. Luke 1:17 evokes Malachi 4:5-6 when it portrays John as
the one who comes in the spirit and power of Elijah. Luke 1:76 and 3:4 alludes
to Isaiah 40:3-5, equating John with the voice that cries in the wilderness in
preparation for the Lord's arrival. Luke 7:27 cites Malachi 3:1, equating John
with the messenger whom God sends. In verse 78, the reference to the tender
mercies of our God, strikes Barth[2]
as confirming that the love and grace of God have their true origin the
movement of the heart of God. For him, original, free, and powerful compassion
determines everything that God is and does, and thus is from the outset open to
the need and distress of another. Compassionate words and deeds do not have
their ground in a subsequent change to conditions, but have their root in the
divine heart. Due to that mercy, “the dawn from on high will break upon us, to
give light to those who sit in darkness and in the shadow of death.” We are the
people dealing with darkness and the shadow of death. As Pannenberg[3]
suggests, we see here a somber biblical reminder of the basic human truth that
the end that has yet to come casts a shadow in advance and defines the whole
path of life as a being for death in the sense that our end is not integrated
into our existence. Rather, it threatens each moment of our living
self-affirmation with nothingness. We thus lead our temporal lives under the
shadow of death. Yet, light has come in Jesus as the Christ that will, “guide
our feet into the way of peace.” Let it be so.
In short, Luke frames the Benedictus as a prophetic psalm, attesting to
both Jesus and John as the long-awaited fulfillments of God's promises to
Israel - the proofs of God's faithfulness. As Barth puts it, this merciful and
redemptive visitation of Israel by God, in faithfulness to God and to the
people, forms the subject-matter of this hymn, as well as the magnificat.
To put it another way, Zechariah remembered. He remembered the glorious
past of Israel, and the God who made it possible. He connects what is happening
with what has already happened with what will happen - in order to maintain the
ancient covenant with Abraham. This newborn son, John, will go before the Lord
to prepare his way thus fulfilling God's ancient plan.
Zechariah remembered. He remembered that God promised redemption -
rescue from all the enemies, all the fears, all the dark and deadly realities
of life.
Zechariah remembered that God promised a fresh beginning, a new dawn.
Zechariah remembered that God promised to show his people the path to
perfect peace.
[1] (Church Dogmatics, IV.2 [64.3], 183).
[2] (Church Dogmatics, II.1 [30.2], 370).
[3] Systematic Theology, Volume I, 272.
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