Zechariah’s Song of Salvation
A Light that Pierces Darkness | From Bible Unbound
This essay is a guest post from Austin Smith of Bible Unbound, graciously hosted by Creation Awaits. I hope to bring us on an exegetical adventure that uncovers the gospel at the heart of Zechariah’s canticle. Through this collaboration, Creation Awaits and Bible Unbound hope to enrich your understanding of God’s redemptive work and deepen your appreciation of the Magnificat and the Benedictus’s significance during the Advent season. Be sure to read Creation Awaits’ article on the Magnificat on the Bible Unbound Substack.
In the opening chapter of Luke's Gospel, we find two songs. They are stars against a dark sky, each shedding light on God's faithfulness amid a hopeless world. Those songs are Mary's Magnificat (Luke 1:46-55) and Zechariah's Benedictus (Luke 1:68-79). They are expressions of personal devotion and profound moments that tie together key biblical themes. As Grant R. Osborne notes, "Both Mary's and Zechariah's praise songs become literary devices used to give perspective and meaning to the events surrounding them. They share the primary theme of the section: God's covenant faithfulness in sending his messianic deliverer at this key moment in history." Together, these songs frame both the scope and substance of salvation.
The Benedictus, found in Luke 1:68-79, proclaims the substance of salvation. The song is a heartfelt hymn, uttered by Zechariah in the wake of his son’s miraculous birth. The name "Benedictus" originates from the Latin word meaning "blessed," from the first word of this song: "Blessed be the Lord God of Israel" (Morris 96). This prayer has been a cornerstone of Christian liturgy for centuries, cherished for its poetic proclamation of God's redemptive work. Zechariah sings…
68 “Praise be to the Lord, the God of Israel,
because he has come to his people and redeemed them.69 He has raised up a horn of salvation for us
in the house of his servant David70 (as he said through his holy prophets of long ago),
71 salvation from our enemies
and from the hand of all who hate us—72 to show mercy to our ancestors
and to remember his holy covenant,73the oath he swore to our father Abraham:
74 to rescue us from the hand of our enemies,
and to enable us to serve him without fear75in holiness and righteousness before him all our days.
76 And you, my child, will be called a prophet of the Most High;
for you will go on before the Lord to prepare the way for him,77 to give his people the knowledge of salvation
through the forgiveness of their sins,78 because of the tender mercy of our God,
by which the rising sun will come to us from heaven79 to shine on those living in darkness
and in the shadow of death,
to guide our feet into the path of peace.” (Luke 1:68-79, NIV)
As Zechariah's voice breaks his long silence, his words do more than celebrate a personal miracle – they bridge God's ancient promises, back from the covenant with Abraham to the dawn of salvation through Christ.
Which, at its heart, the Benedictus certainly reveals the heart of salvation: to rescue, to redeem, and to guide. It is a budding message of hope that bursts forth from Zechariah's lips, bearing witness to a God who keeps His promises and a Savior who brings light to those in darkness.
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In the same way that Zechariah's story begins in existential darkness, so, too, did the Israelites find themselves trapped in hopelessness. The thunder of Pharaoh's army must have grown louder with every passing moment. The ground trembles beneath the relentless rumble of iron chariots. The Israelites stand frozen – nowhere to run, no place to hide. Ahead, the Red Sea churns like a vast, uncrossable wall of chaos, and behind: the might of the world's greatest army closes in. Time is running out. Trapped between an unstoppable force and an immovable barrier.
Plus, none of this was supposed to happen. Not according to the Israelites, anyway. Their forefather, Abraham, had been promised a great nation, a great heir, and therefore to be a great blessing to all (Gen. 12:1-3). But right now, they are caught in a moment where all hope seems lost – until a voice rises above the noise, a voice that promises deliverance.
This kind of story plays out many times and in many ways throughout human history. Perhaps we hear of Inanna, trapped in the underworld. Or, the tale may take the shape of Jason being imprisoned by King Aeetes on Colchis. In every instance, we find the heroes of our stories pitted against impossible odds. All hope seems lost. Indeed, all hope would be lost if not for the eucatastrophe.
Clunky as it is, eucatastrophe was a word coined by author JRR Tolkien and means exactly what it looks like. The prefix "eu-" – meaning praise-worthy or good – is attached to "catastrophe" and alters the meaning. In other words, as Austin Freeman summarizes, eucatastrophe is "the sudden turn that brings piercing joy…a glimpse of ultimate truth" (338). The light in the darkness, the Word amid silence, salvation when needed most.
So… “Moses said to the people, “Fear not, stand firm, and see the salvation of the Lord, which he will work for you today. For the Egyptians whom you see today, you shall never see again. The Lord will fight for you, and you have only to be silent.” Exodus 14:13-14
The people of Israel were saved that day. But the promises made to Abraham were never ultimately fulfilled in their lives. In due time, we see Israel cast out into exile. Once again, all hope seems lost, and the voice of God grows dim as the prophets die out.
But one day, against this dark backdrop, everything changed. Zechariah, a priest, was offering incense in the temple when he was met by an angel. The angel told him that God would give Zechariah a son who would be a great prophet and prepare the way for the long-awaited liberator: God’s Messiah. God was going to bring salvation.
That is why, when Zechariah's son, John, was born, a flurry of excitement began to blow through Israel. The eucatastrophe of God was coming. Therefore, we find Zechariah filled with the Holy Spirit. He lifts his voice and begins to prophesy, saying...
68 “Praise be to the Lord, the God of Israel,
because he has come to his people and redeemed them.69 He has raised up a horn of salvation for us
in the house of his servant David
Thus, the canticle of Zechariah, The Benedictus begins. Right away, we hear of a God who has broken into creation and visited His people. Much like the God of Moses who "visited the people of Israel" when He heard of their great affliction (Ex. 4:31, c.f., Mason 23). We can imagine a new dawn breaking.
With this new day, a horn of salvation. As Robert Jamesion points out, this is the
"'mighty Salvation,' meaning the Saviour Himself, whom Simeon calls "Thy Salvation" (Lu 2:30). The metaphor is taken from those animals whose strength is in their horns (Ps 18:2; 75:10; 132:17)."
Take a particular look at Psalm 132:17. At the break of this morning salvation and victory have arrived in the house of David.
70 (as he said through his holy prophets of long ago),
71 salvation from our enemies
and from the hand of all who hate us—72 to show mercy to our ancestors
and to remember his holy covenant,73the oath he swore to our father Abraham:
Here, we find the essence of Zechariah's zeal. He believes that the child who will be born to Mary will fulfill the promise God made to Abraham. There is no longer any doubt: God watches over and sovereignly cares for His people (Osborne 57). Whoever this miraculous child will be, it is Abraham’s great heir who will usher in a great nation and bless all people.
Now notice: Zechariah points out that the fulfillment of these promises will save God's people from her enemies and the hand of all who hate her. From a worldly perspective, this liberation must come with war and violence. But Zechariah seems to see something else. Zechariah seems to believe that this salvation will reveal God's great mercy and cosmic plan (Morris 97). So he says that we are saved…
74 to rescue us from the hand of our enemies,
and to enable us to serve him without fear75in holiness and righteousness before him all our days.
Here, Zechariah presents the whole purpose of salvation in just two verses. Salvation enables us to serve God without fear – as a new priesthood – walking in the freedom of imparted righteousness (Jamieson 98). This beautifully mirrors what the Apostle Paul will later express: "For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do." (Eph. 2:10).
Then, Zechariah shifts his focus slightly, turning to his newborn son:
76 And you, my child, will be called a prophet of the Most High;
for you will go on before the Lord to prepare the way for him.
While Zechariah's song centers on the coming Lord, he pauses here to acknowledge the unique role of his son. To be clear, as we reflect on the miraculous story leading up to this moment, the child in view of verse 76 is, indeed, John. But as for the "Most High," Zechariah's words leave little doubt – this title "should apply…here undeniably, to Christ" (Jamieson 98).
And what is Christ's mission that John is preparing? Zechariah answers:
77 to give his people the knowledge of salvation
through the forgiveness of their sins.
An incredible verse that follows the logic of the New Testament. Here, we see that salvation cannot be manufactured; rather, it is only by God’s gift of forgiveness that His people will know salvation. Grant R. Osborne says it this way, “Sin has imprisoned [us] in darkness, but now as a result of his compassionate mercy God has shone his light of salvation on those caught up in darkness.”
I like how Cyril of Alexandria once put it. He writes, "The world, indeed, was wandering in error, serving the creation in the place of the Creator, and was darkened over by the blackness of ignorance, and a night, as it were, that had fallen upon the minds of all, permitted them not to see Him, Who both by nature and truly is God. But the Lord of all rose for the Israelites, like a light and a sun."
78 because of the tender mercy of our God,
by which the rising sun will come to us from heaven79 to shine on those living in darkness
and in the shadow of death,
to guide our feet into the path of peace.
Indeed, as God’s incarnation into the world is the beginning of the cosmic eucatastrophe, the salvation of sinners will be “the sudden turn that brings piercing joy…a glimpse of ultimate truth” (Freeman 338).
This sudden turn, as Zechariah says, is a turn toward peace. Peace is not something taken lightly in the biblical story. The Greek word is εἰρήνη (eirēnē) and is equivalent to the Hebrew phrase שלום (shalom). “It ‘does not mean merely freedom from trouble; it means all that makes for a man’s highest good’ (Barclay).” (Morris 98). It is a trust rooted in the character of the King that brings forth tranquility.
In other words, we find the very peace that Isaiah prophecies in Isaiah 9, saying, "his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." (Is. 9:6 c.f., Stern). A peace "that calms our hearts and makes us strong to live for God." (Morris 98).
You see, at the heart of Zechariah's hymn, we hear the profound declaration of peace. This peace transcends the mere absence of conflict and instead brings the very presence of God into the world. This peace is the fulfillment of ancient promises. The song proclaims salvation, not as a distant hope but as a present reality. Salvation is God's mighty hand stretched out to rescue His people. It is a peace that speaks to our deepest needs, giving us hope amid chaos and light in the dark.
This message of hope and deliverance extends beyond Zechariah, echoing in Mary’s Magnificat. In both songs, the prophetic voice rings out. They declare the coming of a messianic deliverer who will restore justice and righteousness to a broken world. As Mary rejoices in God’s humble exaltation of the lowly, Zechariah sings of God’s great faithfulness. The same faithful God who parted the Red Sea and led His people through the wilderness is now making a way for humanity to cross from darkness to light, from death to life.
As we stand at the intersection of Zechariah's prophecy and the birth of Christ, we see the ultimate eucatastrophe – the turning point in human history. The Savior has come, bringing peace to the troubled world and inviting us into His kingdom of light and hope. This is the peace that Jesus promised – that calms our hearts, strengthens our resolve, and draws us ever closer to the heart of the Father. In the eucatastrophe of Christ's coming, we find not only the end of darkness but the beginning of eternal hope.
Works Cited
Freeman, Austin M. Tolkien Dogmatics: Theology through Mythology with the Maker of Middle-Earth. Lexham Press, 2022.
Jamieson, Robert, A. R. Fausset, and David Brown. Commentary Critical and Explanatory on the Whole Bible. Vol. 2, Logos Research Systems, Inc., 1997.
Mason, John G. Luke: An Unexpected God. 2nd ed., edited by Paul Barnett, Reading the Bible Today Series, Aquila Press, 2019.
Morris, Leon. Luke: An Introduction and Commentary. Vol. 3, Tyndale New Testament Commentaries, InterVarsity Press, 1988.
Osborne, Grant R. Luke: Verse by Verse. Edited by Jeffrey Reimer, Elliot Ritzema, and Danielle Thevenaz, Awa Sarah, Osborne New Testament Commentaries, Lexham Press, 2018.
Trites, Allison A., and William J. Larkin. Cornerstone Biblical Commentary, Vol. 12: The Gospel of Luke and Acts. Tyndale House Publishers, 2006.
Wilcock, Michael. The Savior of the World: The Message of Luke’s Gospel. The Bible Speaks Today, InterVarsity Press, 1979.
Cyril of Alexandria. A Commentary upon the Gospel according to S. Luke. Translated by R. Payne Smith, Oxford University Press, 1859.
Stern, David H. Jewish New Testament Commentary: A Companion Volume to the Jewish New Testament. Electronic ed., Jewish New Testament Publications, 1996.
The New International Version. Grand Rapids, MI: Zondervan, 2011.
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