Luke 1:74Meaning & Commentary from the Church Fathers

Having said that a horn of salvation had risen up to us from the house of David, he shews that through it we are partakers of His glory, and escape the assaults of the enemy. As he says, That being delivered out of the hands of our enemies, we might serve him without fear. The two things above mentioned will not easily be found united. For many escape danger, but fail of a glorious life, as criminals discharged from prison by the king’s mercy. On the other hand, some reap glory, but are compelled for its sake to encounter dangers, as soldiers in war embracing a life of honour are oftentimes in the greatest peril. But the horn brings both safety and glory.

The grace of Christ extends even to those who are dead, because through Him we shall rise again, not only we, but they also who have been dead before us. He performed His mercy also to our forefathers in fulfilling all their hopes and desires. Hence it follows, And to remember his holy covenant, that covenant, namely, wherein he said, Blessing, I will bless thee, and multiplying, I will multiply thee. (Gen. 22:17.) For Abraham was multiplied in all nations, who became his children by adoption, through following the example of his faith. But the fathers also, seeing their children enjoy these blessings, rejoice together with them, just as if they received the mercy in themselves. Hence it follows, The oath which he sware to our father Abraham, that he would grant unto us.

In Christ, we find both grace and righteousness. Through Him, we receive forgiveness and are declared righteous, as we are cleansed from the stains of sin, assuredly through our faith in Him.

As for the issue of oaths, let no one become accustomed to swearing upon hearing that God made an oath to Abraham. Just as God’s wrath, of which we speak, is not true wrath nor does it indicate passion, but rather a divine authority or some similar force, an oath is not truly an oath in the sense we understand it. God does not swear; instead, He affirms that what He proclaims will surely be fulfilled. His oath is His word, which assures those who hear it and builds trust that what He has promised and declared will inevitably come to fruition.

But let no one, hearing that the Lord had sworn to Abraham, be tempted to swear. For as when the wrath of God is spoken of, it does not signify passion but punishment; so neither dos God swear as man, but His word is in very truth expressed to us in place of an oath, confirming by an unchangeable sentence what He promised.

The arrangement of the words in this declaration is altered (hyperbaton). It should reflect the idea that we may serve Him without fear in holiness and righteousness throughout our lives, with the intervening thought being our deliverance from the hands of our adversaries. Holiness signifies devotion to God, while righteousness points to perfection in other virtues.

I think that at the coming of our Lord and Saviour Jesus Christ, both Abraham, Isaac, and Jacob, were partakers of His mercy. For it is not to be believed, that they who had before seen His day, and were glad, should afterwards derive no advantage from His coming, since it is written, Having made peace through the blood of his Cross, whether in earth or in heaven. (Coloss. 1:20.)

Having announced that the Lord, according to the declaration of the Prophet, would be born of the house of David, he now says, that the same Lord to fulfil the covenant He made with Abraham will deliver us, because chiefly to these patriarchs of Abraham’s seed was promised the gathering of the Gentiles, or the incarnation of Christ. But David is put first, because to Abraham was promised the holy assembly of the Church; whereas to David it was told that from him Christ was to be born. And therefore after what was said of David, he adds concerning Abraham the words, To perform the mercy promised to our fathers, &c.

Let us, having escaped from the clutches of our foes with courage, devote ourselves to Him in holiness and righteousness throughout our days (Luke 1:73-75). The soul of the man who expressed these sentiments is worthy of reflection through his very words. The birth of a son, once seen as improbable and uniquely foretold, is finally realized in an extraordinary way. After nine months of silence, Zacharias affirms in writing the unfamiliar and debated name of John, meaning ‘the Blessed One,’ thereby rectifying his earlier doubt—which had rendered him mute—and immediately regaining his speech. In this moment, his soul overflows with genuine joy; this joy is imbued with divine inspiration; his prolonged silence transforms into vibrant emotions and predictions. All of these elements pour forth from his heart: Zacharias speaks, and the Spirit of God within him utters prophecies. What Zacharias has longed for throughout his life, he now sees nearing fulfillment: thus, what he may have previously prayed for, he now praises and blesses God for: ‘Blessed be the Lord God of Israel.’ What did Zechariah passionately desire, so much so that he perceives its joyful realization? ‘Deliverance to men—salvation from enemies’ (Luke 1:68-71). The noble nature of these desires is evident whether we interpret them in their simple meaning or in the deeper sense that faith provides. Yet what more did Zacharias seek as the ultimate culmination of these worthy aspirations, as the most gracious blessing from God? ‘That we may serve Him in holiness and righteousness before Him all our days, without fear, freed from the hand of our enemies’ (Luke 1:73-75). It is essential to note how he understands and feels. The desire for ‘deliverance to men’ from various evils and hardships is indeed commendable; however, it is not the final aim of his aspirations. ‘Salvation from enemies’ is undeniably crucial; yet this, too, is not the ultimate goal. These righteous and benevolent desires must point to a further longing, much as a pathway leads to its destination: that we, liberated from tribulations, freed from adversaries, may serve God with holiness and virtue in peace of conscience and freedom from sinful passions. This is the essence of a truly righteous man! This reflects the spirit of a servant of God! This is the soul that can harbor God within and is worthy of experiencing His divine presence and joy! But why discuss this now, some may ask. We are currently celebrating a blessed birth—the birth of the child who has long been merely referred to as a grandchild, though God’s providence has appointed him to be both a grandchild and the Anointed One. As this divine purpose unfolds, He brings about ‘deliverance to men’ from evils and hardships, which it would have been hard to foresee if they had not been addressed at the outset; during His reign, though it was of brief duration, He secured for us not only ‘salvation from enemies’ but also glorious triumphs over them: Let us take from Zechariah his joy and praise: ‘Blessed be the Lord God of Israel, for He has visited and redeemed His people, and has raised up a horn of salvation for us' (Lk. 1:68-69). Yet as we still see remnants of the adversary and grieve at how these tares have withered among our cultivated wheat; since there remain unavoidable calamities brought forth by human hands from which we seek release: herein lies the need not only for gratitude and praise but also for prayer and supplication to God. Therefore, I invite you, dear brethren, to emulate the righteous longings and supplicatory prayers that exemplify the life of Zacharias. Seek deliverance from evil and hardship; this is a natural and compassionate desire! Petition for freedom from treacherous and wicked foes; this is a necessary and just prayer! However, when praying for the well-being of the King and the citizenry, for the safety of all, do not confine your thoughts and aspirations to the visible, corporeal, worldly benefits. Instead, elevate them to the unseen, spiritual, celestial, and eternal. Above all, desire to serve God in holiness and virtue; implore Him to ‘grant us, without fear, that we may be delivered from the hand of our enemies, to serve Him in holiness and righteousness all our days’ before Him. Let your noble desires culminate in this exalted longing; and in doing so, may it be pleasing to the Good and Righteous God to align your aspirations with events that bear fruit. Must it be proven that the desire to serve and please God should be the foundation and ultimate goal of humanity, the genesis and culmination of all desires? He who knows God requires little evidence for this truth: and he who needs proof may be suspected of hardly knowing God at all. Whoever realizes the existence of a King and a subject comprehends through this knowledge that the responsibility to serve the King is far greater and more profound than any duty owed to a subject, and that serving the King Himself is infinitely more desirable than serving anyone else. In knowing God in relation to creation, one cannot help but understand that the duty to serve and please God is supremely elevated compared to all obligations to earthly beings. Thus, the work of this service, both in intention and in action, must take precedence over any earthly pursuits one may undertake. People often pride themselves on the nobility of their nature. Whether this arises from profound reasoning or simple arrogance is worth pondering. Yet, if you truly comprehend how man, in all his limited glory, is but ‘slightly less than the angels’ and is destined ‘to be crowned with glory and honor’ (Ps. 8:6), or if you allow your pride to blind you to the truth of your lowly condition while desiring to view your fate through lofty terms—whichever it may be, be consistent! Acknowledge, by nature and purpose, that you are closer to God than other forms of creation, or at the very least, aspire to be so. Do not undermine or contradict this closeness through your thoughts, inclinations, desires, or deeds. ‘Gods,’ as the truth of God does not fear to bestow such a title to you—not for your pride, but for the healing of your vices: ‘You are gods, and to you the word of God has been spoken’ (John 10:34-35). Therefore, as aspiring gods, do not degrade yourselves beneath the contemptible idols; do not sell yourselves into servitude to Mammon, Astarte, or Baal, that is, to selfishness, indulgence, and lust for power; do not ‘serve the creature rather than the Creator, who is blessed forever’ (Rom. 1:25); do not deviate from divine matters in your pursuit of earthly concerns; do not ignore God and His will while seeking self-satisfaction and gain; do not let the infinite be overshadowed by the insignificant. I fear that I am being warned by many in these reflections, hearing their thoughts: we unquestionably recognize the incomparable importance of the duty of serving God—by the excellence of His being, by our dependency on Him in all aspects, by our obligation to be grateful for His ongoing and abundant benevolence, and finally, by the hope of the blessed reward promised to those who faithfully serve Him. This acknowledgment of truth satisfies its claim in thought or word; however, it demands further satisfaction: this truth requires a sincere heart, it requires action. ‘Show me your faith by your works’ (James 2:18). Yes, I concede that we might struggle to exhibit numerous acts of service to God; yet does God require them? Instead, do we not have countless needs? Can we therefore be harshly judged for serving ourselves excessively and being preoccupied with worldly matters? Many among us may not look far to hear such excuses for neglecting service to God. Consider this: if a royal subject began to argue thus: ‘The king, with his many subjects, has little need of my service; I have my own business to handle; I will accept royal rewards, honors, and privileges but not concern myself much with serving the king.’ What would you think of such an individual? Would you not regard him as ungrateful, selfish, and disloyal to his sovereign? Is it not a disparity of an even greater magnitude that one, enjoying the constant and boundless blessings of God, neglects to serve Him, twisting truth into a guise for laziness, reducing the concept of God's omnipotence to an excuse for sloth? While the all-sufficient God requires not your service, do you not need His? How will you be fit to join the kingdom of God? How will you be prepared for the heavenly life—to be realized through the works of the flesh, earthly pursuits, or through sheer idleness? Christians! Children of the Gospel! Remember how the Gospel began: with the announcement: ‘The kingdom of heaven is at hand’ (Matthew 4:17). Recall the command of the Gospel: ‘Seek first the kingdom of God’ (Matthew 6:33). Recall the Gospel prayer to the Heavenly Father: ‘Thy kingdom come’ (Matthew 6:10). What does this signify? Has God not reigned from all eternity? Does He not reign from now into eternity? Is not His rule in every place? Thus, this King is timeless and omnipotent; yet those destined for His kingdom are temporal and often unprepared for that communion. The kingdom of heaven was far from sight when humanity scarcely recognized the true God, serving mere idols outwardly and succumbing to their inner desires and lusts; yet the kingdom of heaven is at hand as the knowledge and grace of God the Father, through His only begotten Son and the Holy Spirit, have been made known to us. The kingdom of God is diligently sought and yearned for, as even though God reigns, humanity continues to learn how to serve Him, preparing for the blissful communion of His kingdom. The kingdom of God will manifest when those chosen for this task excel in their service to God, refining themselves in their closeness to Him so that ‘truth and peace and joy in the Holy Spirit’ (Rom. 14:17), along with all unrighteousness, conflict, earthly burdens, and the sorrows of hell shall lose their power over them, ‘so that at last’ ‘God may be all in all’ (1 Cor. 15:28). You can see that in the Gospel, in true Christianity, and in the Orthodox Church, all revolves around the kingdom of God. Thus, it emphasizes the extraordinary feat and perfection of service to God, for it is not God's sovereignty that is lacking but rather humanity's complete submission and active service to God, through which God bestows the grace and glory of His kingdom upon mankind. Therefore, be vigilant, Christians, children of the Gospel, and heirs of the Kingdom of God, lest, in pursuing your own earthly pleasures and interests, you act contrary to the sacred titles you bear and to the rights and aspirations of the kingdom of God, for which you strive and petition in prayer. If you seek from God security for idleness, abundance for indulgence, power for unjust governance, honor at the expense of others, and freedom for unrestrained will—not using these as means for the welfare of others or to serve God and His kingdom—then you demand that God benefit you counter to His very own kingdom's purpose. Should you be surprised if such desires and petitions remain unfulfilled? ‘You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures’ (James 4:3). Brethren! There is a pressing need in our time to highlight such an evident duty of service to God and His kingdom. ‘Behold, darkness covers the earth, and thick darkness is upon the peoples’ (Isaiah 60:2). The Christian nations, or more specifically, those who are privileged to speak for these nations, the exponents and heralds of their wisdom, the guiding forces of their endeavors, often do not know Christianity, but worse still, they do not wish to know it; the kingdoms of the earth do not seek or call out for the kingdom of God, paying less heed to it than to the last of their neighbors.

When He recalled His covenant confirmed by the oath He took, referencing the assurance given to Abraham, one must ask: Assurance of what? ‘That we may serve Him without fear in holiness and righteousness throughout all our days.’ This must be understood with an alteration of the structure (as hyperbaton). Therefore, what is situated in the center, ‘after we are rescued from the grasp of our adversaries,’ signifies that we need not dread the judgment brought by our ancestor Adam, as we are liberated from the enemy who introduced this judgment into the world, as well as from the tyranny he imposed on humanity. By holiness, He signifies devotion, and by righteousness, He implies completeness in the other virtues.

Zechariah later composed a significant hymn for the birth of John, in which he praises God for revealing the kingdom of the Messiah (Luke 1:68-75). He then prophetically describes the purpose of his son as conveyed by the angel and as inspired by his own spirit (76-79). This holds notable historical significance as it provides insight into the perspective of the most devout priests of that era regarding the Messiah and His kingdom. According to the straightforward interpretation of this hymn, the Messiah is the individual through whom God, fulfilling His ancient promises, desires to rescue His people from their oppressive foes.

"Do not be afraid" refers not to the reverence for God, which is, in fact, the basis of true piety (Luke 1:50), but rather to a lack of fear regarding external adversaries, symbolizing also the spiritual foes we face. - "After being rescued from the hands of adversaries": in God's promise to Abraham, this pertains to the enemies of the Israelites who were then inhabiting the promised land—the Canaanite peoples; in Zechariah's message, these adversaries represent all those opposed to the Messiah's kingdom, from which He came to free those who place their faith in Him.

After being freed from the grasp of our adversaries, unafraid…