The oath, which he swore to Abraham our father, that he would grant to us.
ορκον ον ωμοσεν προς αβρααμ τον πατερα ημων του δουναι ημιν
10 Church Fathers comment on this verse · 11 commentaries
Which covenant did He refer to, and what promise did He make to Abraham? Undoubtedly this one: ‘I will bless thee, and multiply thy seed’ (Gen. 22:17). Abraham has truly multiplied, now that all nations, through faith, have become his children; for just as he believed, so too do they become his offspring through faith.
Let no one take it upon themselves to swear, thinking that because God made an oath to Abraham, they may do likewise. When we speak of God’s anger, it is not anger in the traditional sense, nor does it suggest any emotional upheaval; rather, it reflects His righteous authority or similar expression. Similarly, an oath should not be understood in the conventional way. God does not take oaths but rather affirms the certainty of what He declares—His words are guaranteed to be fulfilled. The divine oath is synonymous with God's declaration, which provides full assurance to those who hear it, fostering belief that everything He has promised will undoubtedly come to pass.
In Christ, we find mercy and righteousness. Through Him, we receive forgiveness and are declared righteous, having cleansed ourselves from the impurities of sin, assuredly through our faith in Him.
Concerning God's Oath, let no one come to think lightly of swearing upon hearing of God's oath to Abraham. Just as God's wrath, which is often discussed, is not an expression of anger or passion but rather a form of discipline or a related force, so too an oath is not a traditional oath. God does not swear; instead, He affirms that His declarations will undoubtedly be fulfilled. The oath of God represents His word, which brings conviction to those who hear it and fosters trust that His promises will indeed come to pass.
When He referred to the promise He made, which serves as the assurance given to Abraham, our ancestor, it highlights that an oath from God constitutes a form of assurance. Moreover, the term ‘shall remember’ can take the accusative following the genitive, as is typical in prophetic language, often laden with mystery. He proceeds to explain the purpose for which such an oath or assurance has been established.
"Swearing" signifies God's favor toward all the patriarchs, not solely an oath to Abraham. This concept is not unfamiliar in scripture, as God frequently interacts with humanity through known individuals. Does this imply that God lacks sincerity? Is the infinite love of God somehow diminished in this context? Certainly not. The all-encompassing nature of God's love remains intact. This is rooted in the essential principles governing both the divine and human realms. The Divine may be perceived differently by humanity, and when people respond positively, God's Providence manifests in a more profound way. It can be said that individuals can receive more or less from God based on their openness.
Therefore, it is not unexpected that God occasionally bestows particular attention upon the righteous. In humanity, much can be concentrated within one individual, both in their thoughts and moral actions, just as one deed can embody considerable good or evil. This concentration of consequence was evident in Adam's transgression, whose repercussions were most acutely expressed in the crucifixion of Jesus Christ. Figures such as Abraham, Moses, and John have drawn the favor of God, as represented in Jesus Christ, upon humanity. A commendable characteristic is revealed in Zacharias and the Jewish nation as a whole: attributing all of God's favor to the patriarchs. Yet in later times, a certain forgetfulness regarding the ancestors emerged, leading people to claim all merit for themselves. Observing modern nations, a disconnection from one's heritage is apparent. While this phenomenon can be seen as a result of substantial progress, it also resembles the presence of malevolent spirits, where beings intertwine with the broader world. Humanity must share common feelings, communal goods, and united faith. Therefore, reiterating, the prophecy concerning the bestowal of temporal blessings upon ancient Israel was not fulfilled—not due to God's failure but because Israel failed to meet the vital condition of accepting the Messiah. Some interpreters, perplexed by this unfulfilled promise, attempt to compress spiritual blessings into the concept of material benefits. However, why dismiss the prophecy of temporal provisions? If God did not withhold His only Son from humanity, will He then deny them earthly blessings? Consequently, as Jesus entered Jerusalem before His crucifixion, He wept and expressed, "Jerusalem, Jerusalem! If you had understood the day of your visitation" (Lk. 19:44), you would not have faced such hardships; "the days will come upon you, and your enemies will encircle your camp and surround you and crush you on every side" (Lk. 19:43). Why, some ask, was the prophecy of temporal goods not fulfilled for Israel during Jesus’ time? Many would have believed in Him had it been so. The answer lies in the necessity of honoring and serving God with integrity to receive His rewards. During Jesus' ministry, there was no persecution akin to that of Antiochus; the temple stood freely accessible to all. Everything favored the Jewish people to serve God and adhere to His commandments. Additionally, in the brief period of Jesus' ministry, it was not feasible to bestow upon the Jews all the miraculous benefits; this would have necessitated a cascade of miracles and a transformation of the political landscape, which would ultimately be detrimental. Reading the Gospel accounts allows us to witness the circumstances surrounding the earthly existence of Jesus, including the Nativity of John the Baptist and his early years.
Let us serve Him in holiness and righteousness, who has delivered us from our enemies so that we may live without fear throughout our lives (Luke 1:73-75). The soul of the man who spoke these words merits our attention, allowing us to glimpse his inner thoughts. The miraculous birth of a son, long anticipated yet ultimately unexpected, is now brought to fulfillment for Zacharias. After nine months of silence, he declares in writing the contested and unfamiliar name of John, meaning ‘the Blessed One’; by this act of faith, he compensates for his prior doubt that led to his muteness, quickly regaining the ability to speak. In this moment, his soul is filled with unadulterated joy, infused with divine inspiration.
The silent reflections of his nine-month wait now blossom into living emotions and prophetic anticipations, spilling forth from his exuberant spirit: Zacharias speaks, and the Holy Spirit within him prophesies. What he has long desired is now fulfilled, and instead of asking, he offers gratitude to God: ‘Blessed be the Lord God of Israel.’
What deep longing did Zacharias have for which he now rejoices at its fulfillment? It is deliverance for humanity—salvation from adversaries (Luke 1:68-71). The nobility of these desires is clear, whether understood in their straightforward meaning or elevated through the lens of faith. Yet there is a further aspiration, the ultimate gift of God, which Zacharias expresses: ‘That we may serve Him in holiness and righteousness all our days without fear, freed from the hand of our enemies’ (Luke 1:73-75). Notice how he contemplates and feels. While ‘deliverance from various evils’ is greatly desired, it is not the end goal. ‘Salvation from enemies’ is vital, yet it is still not the final aim. These righteous desires must culminate in one further desire: that we, freed from troubles, saved from adversaries, living without fear, and in peace of conscience, dedicate our lives to God with holiness and virtue. This is the essence of a truly righteous person! This embodies the spirit of the faithful servant of God! This is the soul in which God dwells, worthy of experiencing His divine presence!
But why reflect on this now? Some may ask. We are celebrating the blessed birth of a child who is often seen as merely a royal descendant but whom God’s providence has chosen to be both a royal heir and the Anointed One. This profound purpose was fulfilled; through His ascension, He provided ‘deliverance for humanity’ from their adversities, difficulties whose resolution seemed impossible had they not been addressed at their inception. During His not yet extensive reign, He achieved not only ‘salvation from enemies’ but also wondrous victories over them. We can take from Zacharias his joy and praise: ‘Blessed be the Lord God of Israel, for He has visited and redeemed His people, and has raised up for us a mighty Savior’ (Luke 1:68-69).
However, since we still witness remnants of the adversary, and see, with increasing sorrow, that the tares have withered alongside our cultivated wheat; given that calamities still arise from human hands from which we seek deliverance, we now require not just thankfulness and praise but also prayer and supplication to God. Therefore, dear brothers and sisters, I encourage you to emulate the righteous desires and supplications of Zacharias. Desire deliverance from evil and suffering—a compassionate and human desire! Pray for salvation from the unjust and wicked—an essential and just prayer! Yet, when praying for the well-being of our leaders and communities, for the safety of everyone, do not limit your thoughts and desires to earthly, temporal benefits alone, but broaden them to encompass the spiritual, eternal good; desire above all to serve God in holiness and virtue. Pray for His grace that ‘we may be delivered from our adversaries, so we can serve Him in holiness and righteousness all the days of our lives without fear.’
Let this noble aspiration crown your good desires, and may it please our Good and Righteous God to fulfill your petitions with favorable outcomes. Is it necessary to establish that the desire to serve and please God should be the foundation of all human aspirations, the beginning and end of every longing? One who truly knows God realizes this without the need for proof; those who require proof may not truly grasp His essence. Acknowledging the distinction between King and subject makes it evident that serving the King is a duty far superior to serving any subject, and that it is incomparably more desirable to serve the King Himself than anyone else. Furthermore, recognizing God's dominion over creation heightens the understanding that the duty to serve and please Him surpasses all human obligations, thereby elevating the work of this service, in desire and fulfillment, above all possible human endeavors.
People often entertain lofty notions of their own superiority but do not always recognize where such beliefs stem from—whether from deep understanding or misguided pride. Regardless of the reason, you know that ‘man is but a little lower than the angels’ and that he is destined ‘to be crowned with glory and honor’ (Ps. 8:6), a source of wonder even to the angels. Whether you see yourselves as inherently closer to God than other creations or merely aspire to be so, remain consistent in your thinking. Knowing your divine closeness, do not act contrary to it in thoughts, inclinations, desires, or actions. If we accept the truth that even God calls you ‘gods’ (John 10:34-35)—not for pride’s sake, but for the correction of vice—then do not lower yourselves to serve unworthy idols. Resist becoming idolaters of materialism, luxury, or power. Do not prioritize pursuing earthly pursuits above serving the Creator, who is eternally blessed (Rom. 1:25). Do not be misled in your search for self and pleasure, or gain at the expense of forgetting the eternal for the transient.
Indeed, many recognize the unmatched significance of serving God, understanding it through His supremacy, our reliance on Him, our gratitude for His countless blessings, and the hope of the promised eternal reward for those who serve Him faithfully. This acknowledgment fulfills a certain truth, but the truth requires another dimension: it calls for the heart and for action. ‘Show me your faith by your works’ (James 2:18). While many might admit that they cannot display ample evidence of their service to God, does He necessitate it? On the contrary, we are continually in need; therefore, can we justifiably be criticized for prioritizing our needs and being preoccupied with the material? Many might easily find an excuse to neglect serving God.
Consider this scenario: if a servant of a Tsar began to think, ‘The king has many subjects and does not need my service; I will use the king's resources and favors but will not concern myself with his service,’ what would you think of such an individual? Would you not deem him selfish in his reasoning, ungrateful, and unfaithful to his King? The reproach against him is even greater for one who, having benefited from God’s countless blessings, neglects to render service to the Almighty, twisting the truth into a means of self-deception and using the thought of God’s greatness as an excuse for laziness. The all-sufficient God requires no service from you, but what about your need for His? How will you be made worthy of participating in the kingdom of God? How will you prepare for eternal life? Is this accomplished through earthly works, or through idle pursuits?
Christians! Children of the Gospel! Remember how the Gospel commenced: ‘The kingdom of heaven is at hand...’ (Matthew 4:17). Recognize the Gospel directive: ‘Seek first the kingdom of God’ (Matthew 6:33). Recall the Gospel plea to the Heavenly Father: ‘Thy kingdom come’ (Matthew 6:10). What does this imply? Has not God been reigning since eternity? Does He not continue to reign without end? Is His authority not present in all places? Thus, this King is eternal and omnipotent, yet those destined for His kingdom are temporal and not always prepared for communion within it. The kingdom of heaven was far removed when humanity barely acknowledged God and served idols and their own desires; yet it is drawing near as the grace and knowledge of God through Christ are revealed. While God reigns, we are still learning to serve Him and preparing for our communion with His kingdom. The kingdom of God will manifest when those chosen excel in service and grow nearer to Him, achieving ‘righteousness, peace, and joy in the Holy Spirit’ (Rom. 14:17), casting out unrighteousness, conflict, worldly burdens, and hell’s sorrows so that ultimately ‘God may be all in all’ (1 Cor. 15:28).
You see that true Christianity and the Orthodox Church center on the kingdom of God, which requires human perfection and submission to God—a submission that allows God to bestow the grace and glory of His kingdom upon humanity. Therefore, Christians, children of the Gospel and the Church, seekers and heirs of the kingdom of God, take heed lest, in pursuing your earthly desires, you act in opposition to the holy name you carry and to the rights and paths of the kingdom you seek and pray for. When you ask God for security in idleness, abundance for luxury, authority for unjust dominance, prestige at the expense of others, or freedom for self-will, and do not use these as means to promote the welfare of others or serve God and His kingdom; you are demanding God to act against the good of His kingdom. Why be surprised if such requests remain ungranted? ‘Ask, and you shall not receive, for you ask with wrong intentions, so that you may spend it on your pleasures’ (James 4:3).
Brethren! Our time necessitates a reminder of the undeniable duty of serving God and His kingdom. ‘Behold, darkness covers the earth, and thick darkness over the peoples’ (Isaiah 60:2). The Christian nations, or rather the people who represent these nations and proclaim their wisdom—more often seem unaware of, and what is worse, unwilling to recognize Christianity. The kingdoms of this world readily overlook the kingdom of God, often more preoccupied with the interests of their neighbors. They create their own laws without divine guidance, as firmly as if constructing edifices upon sand, only to see them collapse around them without acknowledging their failings while erecting others no more stable. Builders of this new Babylon strive to create chaos, challenging established social norms grounded in truth and bolstered by tradition, resulting in a failure to understand one another. They desire kings who lack the sanctity of their sovereign and rulers enslaved by their subjects. Conversely, they erroneously confer royal power upon the masses—allowing the people to reign through rebellion and violence, with the result being a breakdown of both public and private security. In this way, ‘the nations tremble,’ for they are ‘taught in vain;’ their misguided councils conspire 'against the Lord and His Anointed.' Yet the Lord is already ‘wrathful, and will shatter them’ like 'earthenware vessels' (Psalm 2:1-2; 9), and will continue to do so until the cry for Him and His kingdom rises from ‘the remnant of men’ (Amos 9:12).
Brothers! Let us eagerly glorify the King of Heaven here on earth, which still gazes toward the eternal East, unshadowed by the darkness of the West, and yet untainted by the confusion of Babylon. Let us invoke God wholeheartedly, striving to fulfill His holy commandments and lay the groundwork for our prosperity upon the principles of His kingdom. For this reason, let us often and earnestly beseech God to provide us with courage, through the holy hand of His Anointed One, ‘that we, having been rescued from the hands of our foes, may serve Him in holiness and righteousness before Him all the days of our lives.’ Amen.
When He recalled His promise, in line with the oath He had taken, specifically the assurance He had made to Abraham, what is confirmed? ‘That we may boldly serve Him in holiness and righteousness throughout our lives.’ This should be understood with a rearrangement of the words. Therefore, what lies in the center, ‘after we are rescued from the hands of our foes,’ signifies that we need not dread the judgment brought by our ancestor Adam, as we have been liberated from the adversary who introduced this condemnation into the world, and from the enslavement of humanity that he imposed upon it. Holiness refers to devotion, while righteousness signifies the completeness of other virtues.
Zechariah later crafted a unique hymn celebrating the birth of John, in which he praises God for revealing the reign of the Messiah (Luke 1:68-75). He prophetically outlines the destiny of his son as conveyed by the angel and inspired by God (76-79). This hymn holds significant historical importance as it provides insight into the perceptions of the most devout priests of that era regarding the Messiah and His kingdom. According to the plain meaning of this hymn, the Messiah is the individual through whom God intends to deliver His people from their oppressive foes, in fulfillment of ancient promises.
The kingdom established by the Messiah will ensure that the people of Judah, liberated from bondage, can serve God fearlessly in righteousness and be enlightened by the new light of divine wisdom. John's role in relation to this kingdom is vital: he will prepare the hearts of the people for the manifestation of the kingdom, announcing that the key to salvation anticipated from the Messiah is the forgiveness of sins. Thus, we see the divine preparations for the Messiah's advent: only four individuals were aware of his presence—two in Nazareth and two in Utah. In contrast, John was widely known; his name was heard in Jerusalem and throughout the hills of Judea (Luke 1:65), yet even this acknowledgment was uncertain.
Zechariah exalts God for having ‘visited’ His people, specifically the people of Israel. This divine visitation embodies the fact that He achieved deliverance or “salvation” for His community through the “horn of salvation,” which He raised up in the lineage of David. All of this was accomplished by the Lord God of Israel in accordance with the prophecies of the ancient prophets, who declared that He would rescue His people from their adversaries and extend His mercy not only to the contemporaries of the Savior and their descendants but also to their forebears, those with whom He established His sacred covenant, and to whom He committed (Gen.
22:16-18) to provide, in due course, after liberating us from our foes, the opportunity to serve Him with reverence and righteousness throughout our lives. It is important to recognize that holiness refers to the inner goodness of the spirit, while righteousness signifies its outward manifestation through virtuous actions.
The promise made through an oath to Abraham, as noted in Genesis 22:16-18, is of significance here. The Lord swears by His own name since there is no one greater to invoke (Hebrews 6:13-14). This divine assurance is meant to strengthen the certainty of His immutable words, proclaiming to Abraham that he will bless his descendants. With the arrival of the Messiah, this oath finds its fulfillment, bringing the promise to fruition. Zechariah, in his prophetic vision, interprets the essence of this oath through a focused lens. God assured Abraham that his descendants would inherit the promised land and that through them, all nations would experience blessings. Contemplating the realization of this divine promise, Zechariah proclaims that God intended to establish a profound spiritual way of serving Him through Abraham’s lineage.
The promise he made to our forefather Abraham, to bestow upon us.
Passages read together with this verse.
Greek text, 11 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS