INTRODUCTION
The birth of Christ is the fulfillment of God’s covenant with Adam, renewed with Noah and Abraham and David. And the overarching promise is a promise of mercy and the remission of our sins, which is like the sun coming up after a long dark night.
The Text: “And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, ‘Blessed be the Lord God of Israel; for he hath visited and redeemed his people, and hath raised up an horn of salvation for us in the house of his servant David…” (Lk. 1:67-79).
SUMMARY OF THE TEXT
This song of Zacharias is traditionally called the “Benedictus,” after the first word of the song: “blessed” (Lk. 1:67), and this song of praise centers on God’s faithfulness to His covenant promises to Israel (Lk. 1:68). The salvation that is coming is a direct fulfillment of promises to David (Lk. 1:69), but really all of the prophets since the beginning of the world, that we should be saved from all our enemies (Lk. 1:70-71). This was His holy covenant of mercy promised to our fathers, going back to Abraham, that we would be delivered from all our enemies and serve God in holiness and righteousness (Lk. 1:72-75). This song of praise is particularly for the birth of Zacharias’s son, John, who will be the prophet of God, to prepare the way of the Lord (Lk. 1:76). What God is ushering in is a greater knowledge of salvation through the remission of their sins, which is like the sun coming up at day break, giving light to everyone everywhere (Lk. 1:77-79).
ONE COVENANT OF GRACE
One of the central themes of this song is covenant continuity. The birth of John and the coming Messiah are the “fulfillment” of all the covenant promises of all the prophets since the world began (Lk. 1:70-73). This began in the Garden of Eden after Adam sinned: “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel… And Adam called his wife’s name Eve; because she was the mother of all the living” (Gen. 3:15, 20). This was the first covenant promise and prophecy of God’s mercy. But it was reaffirmed to Noah when God mercifully promised to never destroy the earth again and reissued the Dominion Mandate (Gen. 9:7-12). Likewise, God promised to be Abraham’s God and the God of his children after him, to bless all the families of the earth through his seed, and Abraham was justified by faith alone in these promises of God (Gen. 12, 15, 17). It was on the basis of those covenant promises to Abraham that God called Moses in His mercy to deliver Israel from Egypt and gave them His law (Ex. 3). It was the same covenant of mercy that God renewed with David, promising that he would have a son who would reign over the house of Israel forever (2 Sam. 7:12-29).
A NEW COVENANT NOT LIKE THE OLD ONE
However, Zacharias’s song also indicates that something new is happening with the birth of John: there are some significant differences between the Old Covenant with the fathers and the New Covenant in Jesus (Heb. 8:7-9). This is why we also rightly speak of two covenants (Old and New) under the Covenant of Grace. We can call them covenant administrations of the one Covenant of Grace because that is the basis of salvation for all saints in both covenants: all were/are saved by faith in God’s promise to take away our sins (Lk. 1:72-75). But there really are some striking differences. It was the same “sun,” but the Old Covenant was the “night” of the history of the world and all the sacrifices and prophecies were like the reflection of the moon (think of God’s promise to Abraham, pointing at the stars in the night sky), but when Jesus was born, the sun rose over the horizon: “the dayspring/the sunrise… to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace” (Lk. 1:78-79).
Hebrews is all about the vast improvement of the New Covenant and the futility of returning to the Old. The New Covenant is better because Christ is the perfect High Priest (Heb. 7), Christ is the perfect and final sacrifice for sin (Heb. 9), and because the offer of forgiveness is clearer and more effective (Heb. 10). This means we do believe that the New Covenant is far more potent, efficacious, and expansive (Heb. 8:10-12, 10:16-17). However, even Hebrews indicates that there are some who come into “the knowledge of the truth… who trod underfoot the Son of God” (Heb. 10:26, 29), who like Esau sell their birthright (Heb. 12:15-17), and fall away (Heb. 6:4-6). And so the warning is to flee all lust, complaining, idolatry, and pride (1 Cor. 10:1-14). Flee to His mercy.
APPLICATIONS
The central question is this: does God’s covenant mercy still extend (in history) through families? The Song of Zacharias says, yes. But what if some do not believe? What if some fall away? The sun is still risen. It’s still getting lighter. And what exactly is getting more and more clear and obvious? The grace of God.
The covenant mercy of God is extended primarily through households, and in particular, through men who take responsibility for communicating that mercy to their households. This begins with believing that this is true: “Believe on the Lord Jesus Christ, and thou shalt be saved; and thy house” (Acts 16:31). This also includes praying for your house, both confessing sin and asking for grace for them (Job 1:5, 1 Pet. 3:7). And then teaching, correcting, and leading in grace. But you can’t give what you don’t have.
What came upon that midnight clear was the Daybreak of God’s covenant mercy, the Sunrise of His tender mercy to families; not dark clouds of covenant condemnation, not the bleakness of covenant fear and anxiety, not the harshness of covenant threatening. Yes, we are required to speak the truth, but the truth about sin is that Christ was born to take it away. Christ was born for this.