The Song of Zechariah Called Benedictus, Usually Sung at Matins, Briefly Declared

Blessed be the LORD God of Israel, for he has redeemed and visited his people.

And has set up a horn of salvation in the house of his servant David.

Even as he promised before by the mouth of his holy prophets.

That he would deliver us from our enemies, and from the hand of all such as hate us.

And that he would show mercy to our fathers, and think upon his holy covenant.

Even the oath that he swore to our father Abraham, to give us.

That we delivered out of the hand of our enemies, might serve him without fear all the days of our life, in such holiness and righteousness as is acceptable before him.

And you, child, shall be called a prophet of the highest: for you shall go before the LORD to prepare his ways.

And to give knowledge of salvation to his people, for the remission of sins.

Through the tender mercy of our God, whereby the dayspring from on high has visited us.

That he might give light to them that sit in darkness and shadow of death, and to guide our feet into the way of peace.

This song of Zachary the prophet, the father of John the Baptist, was he occasioned to sing for joy that he was restored again to his speech, the which he lost, because he did not believe the angel showing him of his son John the Baptist that should be born of him: so that (as the angel said to him) the token whereby he should be assured thereof was, that he should be dumb, until the time of the child's nativity. Therefore at his nativity being restored again to his speech, he is forthwith filled also with the Holy Ghost, and prophesies: not that he was not filled before with the spirit of God's children, whereby he walked unblamably in the commandments and righteousnesses of God: but that then he was even ravished and specially filled with the spirit, so that Luke the Evangelist (who does describe these words in his first chapter) says: that he was filled with the Holy Ghost and prophesied. Now is to prophesy, to utter things, either to come, or that are past already, or else to open the scriptures and prophecies, the which all this song does contain, and is divided in 12 verses and two parts. In the first does Zachary commend and praise the truth of God's promises, that God does keep and fulfill those things, which he did promise by his prophets of Christ. In the second does he declare the office and service of John the Baptist. Let us therefore keep and handle this song of Zachary, not only as a rehearsal and abridgment of all such promises as are spoken of Christ, but also as a large commentary and utterance of the gospel of Jesus Christ. But alas this song is heinously abused, even as is also the song of praise that Mary the blessed virgin did sing, called Magnificat, seeing it is roared out daily rather than sung without faith or devotion. God avenge his word from the blasphemies of the wicked. Now let us go to the song:

Blessed be the LORD God of Israel.

Zachary does bless and thank God, which (according to the promise made to the holy men in old time) did send Christ the Savior of Israel, whereby he does also strengthen the weaklings in faith and faint-hearted. And with this singing and openly confessing of his name is he well pleased if the heart and mouth do accord. Though he do call God the God of Israel, it is not therefore to be understood that he is not the God of the Gentiles, but he is so called, first because of the promise made to Abraham in the 17th chapter of Genesis, where God said to him: I will make my covenant between me and you, and your seed after you, throughout their posterities, that it may be an everlasting covenant, so that I will be the God of you, and of your seed after you. Etc. Secondly, because he gave them, Patriarchs, Prophets, the law, God's service, and the promises of Christ that was to come. Thirdly, because that of this people should Christ be born after the flesh: But after that Christ was come, he was no more called Israel truly, that was born of that kindred, and of the flesh of Israel: but he that is born by the faith of Jesus Christ. Therefore, though the LORD by his power and rule be the LORD of all nations, yet is he properly called the God of them that believe in Jesus Christ, because he only acknowledges them as the heirs of his kingdom.

Blessed is then the God of Israel. But why? Even because he has visited and redeemed his people.

And has set up a horn of salvation in the house of his servant David. Even as he promised before by the mouth of his holy prophets.

This pertains to the first part of the song, wherein God is commended for his faithfulness and fulfilling of his promise. He has visited and redeemed his people, says Zachary, the which be both one thing, and be as much to say as: he is come to us, to bring and to set before us the wholesome word, whereby we are saved. For to visit is, to be mindful, to care for, or to make an end of travail and thralldom, as God did when he delivered the children of Israel out of Egypt, though it be sometime taken for evil, as to punish or to chastise. Now there is no visitation to be compared to this that Zachary speaks of here. For by it he has redeemed us from the danger of the Devil, Death and Hell, and made us free Israelites and a peculiar people to himself and has set up a horn of salvation in the house of his servant David.

A horn in scripture is taken for victory, mightiness, a rod, a kingdom, greatness, power, majesty or excellence, either because that four-footed beasts have their chief strength in their horns, or else because that kings being consecrated in old time were anointed with the oil that the prophets had in horns, as we read of Samuel (1 Kings 16). Therefore says Zachary, that God has raised and set up a horn, that is, a saving power, namely by Jesus Christ, the Savior of all them that believe in him, to whom is given power of all things, both in heaven and earth. If I should bring forth the scriptures bearing witness of this, I fear me to be cloyed with the abundance of the same. The horn then is set up in the house of David, for Christ is born of the posterity of David, not only after the spirit, (as the swerving spirits of the Anabaptists do say) but also after the flesh, the which he took of the virgin Mary. If this David (of whose flesh and blood Christ was born after the manhood) had been no man, then had not Zachary meant him when he said: In the house of David his servant. For Christ is equal with his Father after the Godhead, and the seed or posterity of David after the manhood which he took of the virgin Mary, that was of David's kindred, and that by the overshadowing of the Holy Ghost. If they therefore will assuage their rashness and malapertness, and confess the truth according to the scriptures, then surely shall they see, that scripture uses sometimes to speak mystically of him, and so is he the true Solomon, that is: the king of peace, whose dominion shall be augmented, and there shall be no end of his peace (Isaiah 9). And sometimes after the flesh, as we may see in the 52nd and 53rd chapters of Isaiah. Moreover, if they will understand the prophecy of Jeremiah in his 22nd chapter, where he promises to raise up the righteous branch of David only spiritually, then must they deny the article of our belief that we confess in, that he is born of the virgin Mary, and again that his manhood glorified is not in heaven, the which God forbid any man should believe, seeing the whole scripture is contrary to it, though all the world did affirm it. This is then the very Christ, God and man, (of whom the prophets and the evangelists have spoken) that Zachary or the Holy Ghost in him means when he calls him the horn of salvation in the house of David his servant. How beautiful are these feet of Zachary, bringing such good tidings, preaching so peaceable Christ by whose horn of salvation all they that sat in the region of Death's shadow were delivered. But though Zachary in the three first verses did comprehend the sum of those promises that were fulfilled in Christ Jesus, yet is he not content to have briefly run over them, but of a fervent spirit he does now dilate and declare them more largely in the other four verses following, and says: That he would deliver us from our enemies and from the hand of all such as hate us. And that he would show mercy to our fathers, and think upon his holy covenant. Even the oath that he swore to our father Abraham, for to give us. That we delivered out of the hand of our enemies, might serve him without fear all the days of our life, in such holiness and righteousness as is accepted before him.

When the children of Israel had come into the land of promise, and had taken possession of it, they had no kings, but were ruled by rulers. Now as they forsook the Lord their God, and fell to idolatry, God did punish them, and sent strange nations upon them, which vexed them. Therefore they called upon God, and he delivered them, sending them a ruler or captain that discomfited the enemies, as the book of Judges does specify. In like manner Zachary prophesies here that God will do, in sending his son Jesus Christ, of the seed of David, to deliver the true Israelites and to rid them from the hand of such enemies as oppressed them. Look (says he) how true is God, and how well he abides by his promises. For he keeps not only these promises that he made by the prophets, but also the testaments and covenants that he made to the Patriarchs, namely: Abraham and David, which he did bind with an oath. The oath that he made with Abraham is this: I will bless those that bless you, and curse those that curse you: and in you shall all generations of the earth be blessed. And again: Your seed shall possess the gates of his enemies, and in your seed shall all nations on earth be blessed (Genesis 22). And of David is written in Psalm 88: I have sworn once by my holiness, that I will not fail David. His seed shall endure forever, and his seat also like as the Sun before me, etc. These and such like promises made to Abraham and David of the victory of their enemies, of the sureness and quietness of their life, of the continuance of their happy kingdom, sound to be spoken only of outward blessings, and should be fulfilled after the meaning of this world. But by this song of Zachary, which is an utterance of the promises made to Abraham and David, it is evident that these blessings concern most chiefly the spiritual blessings. For he says that the promises made to the Patriarchs, and confirmed with an oath concerning the victory of their enemies, of the peaceableness of life, of the happy state of the kingdom, are to be understood of these enemies which are vanquished by Jesus Christ, and of the tranquility of that happy and peaceable life which is purchased for us by Christ. Christ has not subdued or overcome the Egyptians, or Babylonians, or the Romans — though the Jews had been partly oppressed, and partly were yet so oppressed by them, that they could not quietly use the service of God commanded in the law in their own land, although they should not have obtained the true health nor righteousness thereby, had they been delivered of their enemies — but he overcame and delivered his people from these enemies, of which Paul speaks (Ephesians 6), saying: We wrestle not against flesh and blood, but against rule, against power, namely: against the rulers of the world, of the darkness of this world, against the spirits of wickedness under the heaven. Among these enemies is the chiefest of all, Satan, who as he is a murderer, even so goes he ever about roaring like a lion, seeking whom he may devour. The second is sin, wherein Adam, by the enticing of the devil did fall, which is crept into all mankind from Adam, whereby also they are provoked to all manner of wickedness. The third enemy are: afflictions, death, and hell. These are the most heinous enemies that can be. Nor is it to be thought that these enemies, although they do envy men indeed, yet are they far from them, but it is to be marked that these enemies have men wholly in their claws. For naturally are we the children of wrath, that is, the devil's own, born in sin, and by reason of sin, we are in danger of troubles of this world, bodily death and also hell. These enemies has Christ so overcome — though they sometimes do repine and gnash, threatening men many things — that they can in no way hurt those that believe in Christ Jesus. Moreover Christ has not restored his people to such sureness and tranquility, wherein they might use at Jerusalem their service, prescribed to them in the third book of Moses called Leviticus — for that service, as it was to be observed and kept for a season only, as the law witnesses: even so was it only an introduction and civil holiness toward Christ — but he forgave them their sins. By which knowledge, the conscience is so quieted by faith, that she now fears neither the devil, death, nor hell. And because that the Holy Spirit is given by faith, therefore, whoever has the forgiveness of sins by faith, the same serves the Lord quietly at all times in such holiness and righteousness as he can, without any fear of the cruel enemies death or hell. Therefore as the promises made to Abraham and David are to be understood of the spiritual enemies, and of the true and spiritual holiness, which we have by Christ: even so is this song of Zachary also to be understood spiritually, and of the inward victory by the faith of Jesus Christ our Lord. For to possess the gates of the enemies, is to be lord of all things with Christ, which shall begin by faith, and shall finish when Christ's kingdom shall end, which shall never be, for seeing Christ's kingdom is everlasting, and he eternal, therefore shall we reign and rejoice everlastingly with him in his kingdom.

That God then did promise to Abraham and David, that he did confirm and establish with an oath, namely: to remember his covenant, to show the mercy promised to the fathers, that we should be delivered of our enemies, and from the hand of all such as hate us, and so we delivered from the hands of our enemies, may serve him without fear — that says Zachary that God has done very well, when he sent Christ his son in the flesh. Who as he shall cleanse us from all our sins, and reconcile us again to God the Father, even so shall he also command that we do become holy and righteous before God by the faith in him, and be endued with the Holy Spirit, that so we do obey his calling by faith, with great rest and peace of conscience.

Holiness signifies the cleanness from all sin, righteousness, a comeliness of all the life, and a serviceable love to all men. With these is God truly served; so doing, we do him a high pleasure, representing his image and likeness, which is most cleanest from all evil, and the most beneficial and well-doing to all things. This service and worship only does he allow, therefore says he: As is acceptable before him. For he did require it of his people, when he brought them out of Egypt, saying: Be holy, for I am holy. Moreover, because it is not truly good that takes an end, therefore says he also: All the days of our life. For it is no godliness that has an end. God is eternal and is not changed, whom whoever knows truly can never be drawn from his service: for he shall find nothing better than him. This is now the first part of the song, wherein the truth of God is commended, whereby the promises of Christ are kept, whereby also we be admonished of those benefits that are happened to us by Christ. Now follows the other part: And you, child, shall be called a prophet of the Highest: for you shall go before the LORD to prepare his ways. And to give knowledge of salvation to his people, for the remission of their sins. Through the tender mercy of our God, whereby the dayspring from on high has visited us. That he might give light to them that sit in darkness and shadow of death, and to guide our feet into the way of peace.

In this other part of the song is declared and set forth the office of John the Baptist. Neither is it declared with vain dreams, but with the words that the prophet Malachi, and the angel that appeared to Zechariah did testify of him. You (says he) child, shall be called a prophet of the Highest? That is, you shall be the chief preacher in God's church or congregation, for of you has Malachi prophesied on this wise: Behold, I send my messenger before your face, which shall prepare your way before you. And again: He shall turn the hearts of the fathers to the children, and the heart of the children to the fathers. And for this cause you shall go before the LORD, that is, before Christ openly begins his office, you shall do your appointed business. For what intent? First, that you prepare the way to Christ. Now has John prepared the way to Christ, as is said above, not only in that he rebuked the people of their sins, but rather because he declared openly that this is the true Christ, and sent his disciples to the same Christ, saying: Behold the lamb of God, which takes away the sins of the world. Secondly, that you give knowledge of salvation to his people, for the remission of their sins. That is, that you with your doctrine show to the people the true way and manner, whereby they may obtain salvation, which consists not in the deliverance from the tyranny of the Romans, neither in the felicity or happiness of this world, but in the remission of sins. Though you were rid of all tyrants and enemies in this world, and have obtained all the felicity of this world: yet you are in the devil's danger, an enemy most cruel, and not only his, but also of Death and Hell, which are utter destructions. You are in danger of them by reason of sin, for Paul says to the Romans, chapter 5: that by one man sin entered into the world and death by the means of sin: even so went death also over all men, in so much as they all have sinned. Therefore, that we may be delivered from the cruelty of the devil, and from the power of death and hell, it is required that we be delivered first of all from sin. John was the first that preached Jesus Christ, that we for him only have the forgiveness of sins, by the faith in him. Neither is there any other way to obtain the true salvation, than by the faith in Christ Jesus, nor yet also is there given to men any other name, wherein we be saved (Acts 4). For the glory of God is to save as many as are ordained to it, and that glory gives he to none other. Seeing then that John did openly show and declare Jesus Christ, the doer away of our sins, he is rightly said to have given or to have taught the people such knowledge, whereby they obtain the remission of their sins, that is, righteousness and life everlasting. But for what deservings or merits' sake has the people obtained such benefits, that they should learn the way of salvation, and get the remission of their sins? Truly, not for the circumcision, nor sacrifices, nor civil honesty, which though they have a worthiness in their kind, yet were they not such things before God, that therefore he should bestow on us the benefit of forgiveness of sin. What are then the things for which we have such benefit bestowed on us? Through the tender mercy (says he) of our God. He says not only by the mercy, but by the tender mercy, that is through the great and unsearchable mercy: for through the same, and for none of man's merits did the dayspring from on high visit us. For as the remission of sins happened to us for none of our merits, but only of the mere grace and tender mercy of God, even so does this faith also. The dayspring does Zechariah call here Christ, as though he were budding and springing, like a branch of a tree, alluding to the saying of Jeremiah in chapter 23, saying: I will raise up the righteous branch of David, which shall bear rule, and discuss matters with wisdom, and shall set up equity and righteousness again in the earth. And also to the prophecy of Zechariah in chapter 6, saying: Behold, the man whose name is the branch, and he that shall spring after him, shall build up the temple of the LORD.

This branch, then, or dayspring, is risen from above, and has visited us, when Jesus Christ came into this world, and sent John the Baptist before, to bear open witness of him. To what intent? That he might give light to them that sit in darkness, and shadow of death, and to guide our feet into the way of peace. These words of Zachary concern the prophecy of Isaiah in his 9th chapter, saying: The people that have dwelt in darkness, shall see a great light: and to them that dwell in the land of the shadow of death, to them shall the light shine. And again in the 60th chapter: And therefore get up early, for your light comes, and the glory of the LORD shall rise upon you. In the darkness and shadow of death do they sit, which are so wrapped in wretchedness, that they see nothing save even everlasting damnation. That is done when the sins are uttered, and the conscience knows the judgment of sin. Therefore when John did show Christ taking away the sins of the world, surely he showed us such a light, whereby we may not only avoid the darkness of infelicity or wretchedness and the shadow of death, but also to guide our feet into the way of peace, so to obtain the true salvation and felicity. For there is no other way of peace or felicity, save Jesus Christ our LORD, by whose faith we being justified have peace toward God.

A foot in scripture is often taken for the affection, desire, and will of the heart, as in the 35th Psalm: Let not the foot of pride overtake me. That is, the affections and thoughts of pride, lest I conceive a proud opinion of myself in my mind, of my righteousness, wisdom, strength, and will: lest I count myself something, where I am nothing, seeing I find no good thing in my flesh.

The clause with which Zachary does end his song is truly a pithy one, namely: into the way of peace. For if we walk not in the ways of God, in his commandments, in the life that is blessed and happy because of the assurance of God's goodness, by which such tranquility and rest of conscience is procured, that we take all things in worth, and (as near as we can) have peace with all men: then truly do we wander in darkness going astray as sheep having no shepherd. He does worthily call the ignorance of God the shadow of death, with which are held all those, into whose hearts Christ the true Son of righteousness has not spread his beams, seeing the true knowledge of God is life everlasting. What tongue can express the misery of them that lack the knowledge of God? For in this life they have a captive conscience, restless and marked with a hot iron, seeking now this way to be saved, then putting the body to such pain to deserve heaven, so that it can no more rest than Euripus the river, which ebbs and flows 7 times in a day and night. And again what tongue can utter the felicity and happiness of such as have this knowledge, that John is come to give? For they being satisfied that God is their God, that he cares for them, that he forgives them their sins through the tender mercy of their God, with which the dayspring [or branch] from on high has visited us, they keep an everlasting Sabbath, committing all the care either of livelihood, of clothing, or of riddance and delivering from all their enemies, both bodily and spiritual, to him only that has created and governs all things, trusting in him, that as he is only good, so can he do nothing but good to them. This truly is a peace surpassing the peace of the world. This peace may be felt inwardly, but can be uttered sufficiently with no tongue outwardly: indeed no man can sing neither this nor like songs worthily and fruitfully, unless he be contrite of heart, and endued with the Holy Spirit. Therefore is it a heinous injury to God, to sing this and like wholesome songs only for advantage, without any consideration of the benefits that God has showed us, as it testifies. God grant that abuses may be redressed by the breath of his holy word. This is the song of praise that Zachary did sing at his child's nativity, whereby (seeing the truth and mercy of God and the benefits, which we have gotten through Christ whom John [reconstructed: by his preaching] and testimony does advance, are chiefly praised,) let us establish our faith, and declare our thankfulness toward God, that we may keep and retain with thankfulness the godly benefits, which of liberality we have received by Jesus Christ. AMEN.