68 "Blessed be the Lord, the God of Israel, for he has visited and worked redemption for his people;
*Minor differences ignored. Grouped by changes, with first version listed as example.
Blessed be the Lord God Zacharias commences with thanksgiving, and in the raptures of the prophetic spirit describes the fulfillment of the redemption formerly promised in Christ, on which the safety and prosperity of the church depended. The reason why the Lord, to whose government the whole world is subject, is here called the God of Israel, will more fully appear from what follows, that to the seed of Abraham, in a peculiar manner, the Redeemer had been promised. Since, therefore, God had deposited with one nation only his covenant, of which Zacharias was about to speak, he properly mentions the name of that nation, for which the grace of salvation was especially, or at all events in the first instance, designed. The word epeskepsato, he hath visited, contains an implied contrast: for the face of God had been turned away for a time from the unhappy children of Abraham. To such a depth of calamity had they sunk, and with such a mass of distresses were they overwhelmed, that no one entertained the thought that the eye of God was upon them. This visitation of God, which Zacharias mentions, is declared to be the cause and origin of redemption. The statement may be resolved in this manner. God looked upon (epeskepsato) his people, that he might redeem them Now, as those whom God redeems must be prisoners, and as this redemption is spiritual in its nature, we conclude from this passage, that even the holy fathers were made free from the yoke of sin and the tyranny of death, only through the grace of Christ; for it is said that Christ was sent as a Redeemer to the holy and elect people of God. But it will be objected, if redemption was brought by Christ at that time when he appeared clothed in flesh, it follows, that those believers who died before he came into the world were "all their lifetime" slaves of sin and death: which would be highly absurd. I reply, the power and efficacy of that redemption, which was once exhibited in Christ, have been the same in all ages.
Blessed - See the notes at Matthew 5:3.
Hath visited - The word here rendered "visited" means properly "to look upon;" then to look upon in order "to know the state of anyone;" then to visit for the purpose of "aiding those who need aid," or alleviating misery. Compare Matthew 25:43. In this sense it is used here. God "looked upon" the world - he saw it miserable - he came to relieve it, and brought salvation.
And redeemed - That is, was "about to redeem," or had given the pledge that he "would redeem." This was spoken under the belief that the Messiah, "the Redeemer," was about to appear, and would certainly accomplish his work. The literal translation of this passage is, "He hath made a "ransom" for his people. A "ransom" was the "price" paid to deliver a captive taken in war. A is a prisoner taken in war by B. B has a right to detain him as a prisoner by the laws of war, but C offers B a "price" if he will release A and suffer him to go at liberty. The price which he pays, and which must be "satisfactory" to B - that is, be a "reason" to B why he should release him is called a "price" or "ransom." Men are sinners. They are bound over to just punishment by the law. The law is holy, and God, as a just governor, must see that the law is honored and the wicked punished; but if anything can be done which will have the same "good effect" as the punishment of the sinner, or which will be an "equivalent" for it - that is, be of equal value to the universe - God may consistently release him.
If he can show the same hatred of sin, and deter others from sinning, and secure the purity of the sinner, the sinner may be released. Whatever will accomplish "this" is called a "ransom," because it is, in the eye of God, a sufficient "reason" why the sinner should not be punished; it is an equivalent for his sufferings, and God is satisfied. The "blood of Jesus" - that is, his death in the place of sinners constitutes such a ransom. It is in their stead. It is for them. It is equivalent to their punishment. It is not itself a "punishment," for that always supposes "personal crime," but it is what God is pleased to accept in the place of the eternal sufferings of the sinner. The king of the "Locrians" made a law that an adulterer should be punished with the loss of his eyes. His "son" was the first offender, and the father decreed that his son should lose one eye, and he himself one also. This was the "ransom." He showed his "love," his regard for the honor of his law, and the determination that the guilty should not escape. So God gave his Son a "ransom" to show his love, his regard to justice, and his willingness to save people; and his Son, in his death, was a ransom. He is often so called in the New Testament, Matthew 20:28; Mark 10:45; Titus 2:14; Hebrews 9:12. For a fuller view of the nature of a ransom, see the notes at Romans 3:24-25.
Blessed be the Lord God of Israel; for, etc. - Zacharias praises God for two grand benefits which he had granted to his people. 1. He has visited them. 2. He has ransomed them.
1. He speaks by the spirit of prophecy, which calls things that are not, as though they were; because they are absolutely determined by the Most High, and shall be all fulfilled in their season. God visits his people in the incarnation of Jesus Christ; therefore this Christ is called by him, Κυριος ὁ Θεος, Jehovah the God of Israel. Here the highest and most glorious character of the Supreme Being is given to Christ.
2. This God redeems his people: it is for this end that he visits them. His soul is about to be made a sacrifice for sin: he becomes flesh, that he may suffer and die for the sin of the world. God, by taking upon him the nature of man, has redeemed that nature from eternal ruin.
He hath - redeemed - Εποιησε λυτρωσιν, he hath made a ransom - laid down the ransom price. Λυτροω signifies particularly to ransom a captive from the enemy, by paying a price. The following remarkable passage from Josephus, Ant. b. xiv. c. 14, sect. 1, fully illustrates this meaning of the original. "Herod, not knowing what had happened to his brother, hastened λυτρωσασθαι, to ransom him from the enemy, and was willing to pay λυτρον ὑπερ αυτου, a ransom for him, to the amount of three hundred talents." Sinners are fallen into the hands of their enemies, and are captives to sin and death. Jesus ransoms them by his own blood, and restores them to life, liberty, and happiness. This truth the whole Bible teaches: this truth God has shown in certain measures, even to those nations who have not been favored with the light of his written word: for Christ is that true light, which enlightens every man that cometh into the world.
How astonishing is the following invocation of the Supreme Being, (translated from the original Sanscreet by Dr. C. Wilkins), still existing on a stone, in a cave near she ancient city of Gya, in the East Indies!
"The Deity, who is the Lord, the possessor of all, appeared in this ocean of natural beings, at the beginning of the Kalee Yoog (the age of contention and baseness). He who is omnipresent and everlastingly to be contemplated, the Supreme Being, the Eternal One, the Divinity worthy to be adored - Appeared here with a Portion of his Divine Nature. Reverence be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an Incarnation of the Deity, and the Eternal One! Reverence be unto thee, O God, in the form of the God of mercy; the dispeller of pain and trouble, the Lord of all things, the Deity who overcometh the sins of the Kalee Yoog; the guardian of the universe, the emblem of mercy toward those who serve thee - (b) O'M! the possessor of all things in Vital Form! Thou art (c) Brahma, Veeshnoo, and Mahesa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! and thus I adore thee. Reverence be unto the Bestower Of Salvation, and the Ruler of the faculties! Reverence be unto thee, the Destroyer of the Evil Spirit! O Damordara, (d) show me favor! I adore thee, who art celebrated by a thousand names, and under various forms, in the shape of Bood-dha, the God of Mercy! Be propitious, O Most High God!" - Asiatic Researches, vol. i. pp. 284, 285.
(a) Bood-dha. The name of the Deity, as author of happiness.
(b) O'M. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters a, o o, which in composition coalesce, and make o, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver and the third for the Destroyer. It is the same among the Hindoos as יהוה Yehovah is among the Hebrews.
(c) Brahma, the Deity in his creative quality. Veeshnoo, he who filleth all space, the Deity in his preserving quality. Mahesa, the Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same Being. See the notes to the Bhagvat Geeta.
(d) Damordara, or Darmadeve, the Indian God of Virtue.
Blessed [be] the Lord God of Israel; for he hath (g) visited and (h) redeemed his people,
(g) That he has shown himself mindful of his people, to the extent that he came down from heaven himself to visit us in person, and to redeem us.
(h) Has paid the ransom, that is to say, the price of our redemption.
Blessed be the Lord God of Israel,.... This was a form of blessing of long standing, Psalm 72:18 and very likely was in use, more or less, ever since Israel was distinguished from other nations, became a body politic, and were settled in the land of Canaan, in the enjoyment of peculiar privileges, both civil and religious; see other forms before it in Genesis 9:26 and now, this was very near being antiquated, and out of date; for upon the birth of Christ, the Son of God manifest in the flesh, the New Testament form of blessing runs, as in 2-Corinthians 1:3 The reason of its being now made use of might be, because the Messiah, the principal subject of this song, was peculiarly promised unto Israel, was raised up for them, and sent unto them. To bless God, is not to invoke a blessing on him; for there is none greater than he to ask one of; nor does he stand in need of any, being the Creator, who is blessed for ever in himself, and is the fountain of blessedness to his creatures: and therefore, also, cannot signify to confer a blessing on him, but to praise and glorify him, on account of the perfections of his nature, and the works of his hands; and to give thanks unto him for all mercies, spiritual and temporal; and especially for Jesus Christ, his mission, incarnation, and salvation by him, which are the things the God of Israel is blessed for in this song:
for he hath visited, and redeemed his people; as he did Israel of old, Exodus 3:16 when the Lord looked upon them, and delivered them out of the bondage of Egypt, and which was a type and resemblance of redemption by Christ; and to which reference here seems to be had. The "people" here said to be visited, and redeemed, design all the elect of God, not only among the Jews, but Gentiles also; all those whom God has chosen to be his people, and has in his covenant taken and declared to be such; whom he has given to Christ, as his people and portion; for whose sins he was stricken, and made reconciliation, and whom he saves from their sins. The act of "visiting" them, as previous to redemption, may include God's look of love upon them from everlasting; his choice of them in Christ unto salvation; the appointment and provision of a Saviour for them; the covenant of grace made with them in Christ, the foundation and security of their salvation; and particularly the mission of Christ in human nature, in consequence of the council, covenant, and promise of God: or it designs his incarnation, for he was now actually conceived in the womb of the virgin: so that God had visited, and looked upon his people, and remembered his love and mercy, his covenant and promise to them: and the "redemption" of them, which was now said to be made, or done, because Christ was now sent to do it, and because it was as sure, as if it was done, intends the spiritual and eternal redemption of them by the price of his blood, from the slavery of sin, the bondage of the law, and curse of it, and the captivity of Satan, and a deliverance out of the hands of every enemy; a redemption which reaches both to soul and body, and secures from all condemnation and wrath to come; and includes every blessing in it, as justification, forgiveness of sins, adoption, sanctification, and eternal life; and is a plenteous, full, complete, and everlasting one.
There is not a word in this noble burst of divine song about his own child; like Elisabeth losing sight entirely of self, in the glory of a Greater than both.
Lord God of Israel--the ancient covenant God of the peculiar people.
visited and redeemed--that is, in order to redeem: returned after long absence, and broken His long silence (see Matthew 15:31). In the Old Testament, God is said to "visit" chiefly for judgment, in the New Testament for mercy. Zacharias would, as yet, have but imperfect views of such "visiting and redeeming," "saving from and delivering out of the hand of enemies" (Luke 1:71, Luke 1:74). But this Old Testament phraseology, used at first with a lower reference, is, when viewed in the light of a loftier and more comprehensive kingdom of God, equally adapted to express the most spiritual conceptions of the redemption that is in Christ Jesus.
A horn of salvation. An allusion to the Savior. The horn was a symbol of power.
As he spake by the mouth of his holy prophets. "Of him have all the prophets borne witness." "The testimony of Jesus is the spirit of prophecy." "The whole volume of Scripture did prophesy of him. He was the sum and scope of all their predictions. He was Abraham's promised seed, Abraham's Isaac, Jacob's Shiloh, Moses' Great Prophet, Esaias' Immanuel, Ezekiel's Shepherd, Daniel's Holy One, Zechariah's Branch, Malachi's Angel; all of them predictions to foretell his coming. All their types and ceremonies pointed at him. He was Abel's Sacrifice, Noah's Dove, Abraham's First Fruits, Aaron's Rod, the Israelites' Rock, the Patriarchs' Manna, David's Tabernacle, Solomon's Temple; all these prefigured his incarnation. They were the folds and swathing of the this babe Jesus."--Bishop Brownrig.
From our enemies. The priest is, at the same time the patriot in the best sense of the term, deeply moved by the sight of Roman tyranny.
The oath. This oath is recorded in Genesis 22:16-17. It was an oath in which God swore by himself, because he could swear by no greater (Hebrews 6:13-14), that he would surely bless Abraham and his posterity; that promise was now to be entirely fulfilled by the coming of the Messiah.
*More commentary available at chapter level.