This is the second major song of praise in Luke, the "Benedictus."This title also comes from the first word in the Latin version translated "blessed"(Gr. eulogetos). The first part of the song praises God for messianic deliverance (vv. 68-75), and the second part rejoices in John's significant role in this deliverance (vv. 76-79). The chiastic structure of the song climaxes in the words "covenant"and "oath"(vv. 72-73). God's faithfulness to His covenant is a dominant theme in the Benedictus. There are at least 16 Old Testament allusions or quotations in this song.68Its style and content are similar to Mary's Magnificat.
1:67 The Holy Spirit now filled (i.e., controlled) Zechariah, as He had Elizabeth (v. 41) and John (v. 15). He enabled the priest to prophesy. Zechariah proceeded to utter a psalm of praise in which he gave God's explanation of the significance of the events that had begun to happen in fulfillment of Old Testament prophecy.
"Observe that Zechariah's previous doubt and his discipline through loss of speech did not mean the end of his spiritual ministry. So when a believer today has submitted to God's discipline, he may go on in Christ's service."69
1:68 Earlier Mary rejoiced that she was blessed (v. 48). Now Zechariah blessed Yahweh, the God of Israel. When God is the person blessed (Gr. eulogetos), the word has the virtual meaning of "praise."Zechariah first praised God for visiting His people Israel (Gen. 21:1; Exod. 4:31; Zech. 10:3; cf. Acts 15:14). He had done this most recently by sending Messiah's forerunner. Second, Zechariah praised God for redeeming His people. The great historical demonstration of this had been the Exodus, but now God was moving again to provide ultimate redemption nationally and personally through Messiah.
1:69-70 Zechariah alluded to God's promise to raise up a horn, symbolic of strength, of salvation from David's descendants (i.e., a mighty Savior, Ps. 132:17; cf. Ps. 18:2). He was not speaking of John but Jesus. Zechariah knew of Jesus' coming birth because of Mary's three-month visit (v. 56). The other prophets in view are all those who spoke of the coming Messiah.
1:71-73 God's redeeming work would involve salvation, mercy, and covenant fulfillment. Messiah's salvation would be political and spiritual (cf. Ps. 106:10). God would be merciful to the fathers by fulfilling His promises to them (cf. Mal. 4:6). The oath God swore to Abraham refers to Genesis 22:16-18 that included promises of victory over enemies and universal blessing (cf. Gen. 26:3; Ps. 106:45). The words "covenant"and "oath"are central in the chiasm, as mentioned earlier. Note the repetition of the other key words or phrases in the chiasm in the surrounding verses. These are "come"or "visit,""his people,""salvation,""hand of our enemies,"and "fathers."
1:74-75 God's deliverance through Messiah did not mean that Israel could become passive but active in another form of His service. They could do so without fear of enemy persecution negatively and in holiness toward God and righteousness toward man positively forever.
1:76-77 These verses focus on John and his ministry. This description of John clearly links him with Elijah (cf. Isa. 40:3; Mal. 3:1; 4:5). Even though Luke omitted the conversation about Elijah that followed the Transfiguration (cf. Matt. 17:10-13; Mark 9:11-13), he undoubtedly recognized John's role as the fulfillment of the Elijah prophecies.70It is difficult to say if Zechariah used "Lord"here only in the sense of Messiah or also in the sense of God. John would prepare the way (path) for the Lord by giving His people the knowledge (experience) of salvation (cf. 3:3; Acts 4:10-12; 5:31-32; 13:38).
1:78-79 God's loving compassion motivated Him to give salvation. The Greek word anatole, translated "visit"(NASB) and "come"(NIV), can describe the rising of a heavenly body or the growing of a plant shoot. It is perhaps a double reference to messianic prophecies about the star arising out of Jacob (Num. 24:17) and the shoot growing out of Jesse (Isa. 11:1-2).71Verse 79 continues the first allusion (cf. Isa. 9:1-2; 59:8).
"The story is shaped to attract our sympathy to devoted men and women who have waited long for the fulfillment of Israel's hopes and who now are told that the time of fulfillment has come."72
