Lk 1:67-79
67Zechariah his father, filled with the holy Spirit, prophesied, saying: 68“Blessed be the Lord, the God of Israel, for he has visited and brought redemption to his people. 69He has raised up a horn for our salvation within the house of David his servant, 70even as he promised through the mouth of his holy prophets from of old: 71salvation from our enemies and from the hand of all who hate us, 72to show mercy to our fathers and to be mindful of his holy covenant 73and of the oath he swore to Abraham our father, and to grant us that, 74rescued from the hand of enemies, without fear we might worship him 75in holiness and righteousness before him all our days. 76And you, child, will be called prophet of the Most High, for you will go before the Lord to prepare his ways, 77to give his people knowledge of salvation through the forgiveness of their sins, 78because of the tender mercy of our God by which the daybreak from on high will visit us 79to shine on those who sit in darkness and death’s shadow, to guide our feet into the path of peace.”
Canticle of Zechariah: Like Mary’s Song, the Magnificat, the Canticle of Zechariah is popularly called Benedictus because of the opening words in the Latin translation: “Benedictus Deus Israhel”—“Blessed be the Lord, the God of Israel.” Bible scholars today credit its origin to Luke himself.
In form, the Benedictus resembles the Old Testament hymns of praise to God for salvation accomplished. In fact it is like a mosaic of Old Testament allusions. The introductory “Blessed be…” is similar to Jewish prayers of praise of the period. In structure, it is a parallel of the Magnificat in a diptych used by the evangelist.
The Benedictus is a hymn of praise which celebrates the redemption of God through Jesus, the Davidic Messiah. It celebrates the primary virtues of God as a covenant partner: his mercy-kindness (hesed) in choosing his partners (Abraham, David, the people of Israel) and his fidelity (’emet) once the covenant had been made. It recapitulates the saving interventions of God in the past.
It is also a prophecy, as it points to the role of the prophet-precursor: the child John. But like anything else in the Gospel, the real point is Christological: it focuses on the “daybreak (anatole) from on high” in whom God has visited his people and shown his mercy, namely, Jesus Christ, whose ways John will prepare. Luke can speak of the deed done because he writes from hindsight. God’s kindness and fidelity have been made visible in the person of Jesus the Messiah who has visited and brought redemption to his people through his ministry, passion, death, and resurrection.