Pondering God’s salvation (Luke 1:57-80)

As a new Christian reading through the gospels, I remember puzzling over the way they presented what salvation meant, which sounded far less spiritual than I expected. Some incidents connected the concept to being delivered from danger or death (Matt 8:25; Luke 7:3), or to being healed (Mk 3:3-5; Luke 7:50), with the occasional mention of spiritual perspectives like saving from sin and eternal life (Matt 1:21; John 3:16). Of course, the rest of the New Testament fills in the picture and brings to the fore these latter aspects as being at the heart of real transformation by God. Nevertheless, it is worth pondering the gospels’ angle just as the people in Luke’s account wondered what will become of John (Luke 1:66) and ultimately, what all this meant about God’s activity.

Salvation as freedom from oppression?

As so often, such reflections are prompted by the recognition that God is at work. Relatives and neighbours saw this in the barren and aging Elizabeth giving birth to a son (Luke 1:57-58) and in the couple’s insistence (against the custom) that the child’s name was John (Luke 1:59-61, 63).[1] As Zechariah affirmed the divinely assigned name and thereby submitted to God’s will for his son, he was enabled to speak again and this miracle concluded the surprising signs that led the onlookers to wonder about God’s ways (Luke 1:64-66). Zechariah’s Spirit-filled prophecy then develops the answer further: the Lord brings redemption and salvation understood as deliverance from enemies (Luke 1:68-69, 71). The language envisages a political-military situation with a reference to a Davidic king and to strength (‘horn’ symbolised strength; Luke 1:69, cf. 1 Sam 2:1, 10). The expression ‘horn of salvation’ is used in Ps 18:2-3 amidst military terms, which evoke a sense of strong protection against enemies. Yet to assume that this anticipates a Messiah who will save from the oppression of Rome as a political and social act only is misguided.

The exodus paradigm

The quintessential example of salvation and redemption for Israel is the exodus and Zechariah’s prophecy clearly has this event in mind as a paradigm for what God is doing. Psalm 106:10, which Luke 1:71 quotes, explicitly refers to the exodus. Further, God’s action is within the context of His covenant commitment and oath to Abraham, which must mean his promise to make him a great nation and give him the land of Canaan (Luke 1:72-73; Gen 15:7, 13-16; Gen 22:16-17). The whole purpose of rescuing God’s people from their enemies is so that they might serve Him without fear (Luke 1:74). Throughout the exodus account, the point of releasing Israel from slavery and guiding them into the land is not simply an altruistic action of liberation from oppression though God is clearly concerned about justice and the suffering of the innocent. Rather, the emphasis is on transferring Israel from the service of a hard and cruel taskmaster into the service and worship of the living God (Exod 3:18; 4:23; 5:1, 3-4, 8:1). Such service will be done in holiness (being set apart to God) and in righteousness (in right behaviour and attitude expected within the relationship; Luke 1:75).

The whole picture of salvation

John’s ministry further expands on these ideas (Luke 1:76-79) and the prophecy weaves together allusions and associations from several Old Testament passages.[2] Knowledge or experience of salvation is closely linked with the forgiveness of sins (Luke 1:77), which assumes repentance. Ultimately, the aim is to guide God’s people into the way of peace, that state of wholeness and wellbeing that comes from a life oriented towards loving God and neighbour (Luke 1:79 cf. Isa 59:8). Thus, elements of political-social-physical deliverance are woven together inseparably with spiritual aspects. Salvation is not one or the other but both. As we reflect on Christmas and the beginnings of what God had achieved through Jesus Christ, we are reminded that salvation in its fullest sense involves the whole person, body, soul, relationships, purpose, and all of life. Some aspects of our redemption will only come to fruition at the end of the age, but God cares about the entire package of who we are and how we live.[3] May we serve Him wholeheartedly as we rejoice in the salvation He brought.

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[1] Whether Zechariah somehow communicated the name to his wife earlier or it was revealed to her by God, their united stance was remarkable. Using signs to communicate with Zechariah also suggests that he was deaf as well as mute (Luke 1:62), so he would not have heard what Elizabeth had said, which made their agreement all the more astonishing.

[2] E.g. Mal 3:1 and Mal 4:5-6 speak of a messenger, a prophet like Elijah who prepares people’s heart and Isa 40:3 calls for the clearing of the way before the Lord (cf. Luke 1:76). The Isaiah passage is originally in the context of Israel’s release from Babylonian exile and their return to the land, which is described in exodus imagery as crossing the wilderness to get home. Restoration is closely associated with forgiveness of their sins (Isa 40:1-2 cf. Luke 1:77). ‘The sunrise from on high’ (Luke 1:78) evokes ‘the sun of righteousness with healing in its wings’ (Mal 4:2) and the light imagery continues with an allusion to a Messianic prophecy (Luke 1:79; Isa 9:2, 6-7).

[3] Illness and the final enemy, death, is still with us, though God sometimes heals physical ailments at the time of conversion. Israel’s hope of becoming a kingdom again under a Messianic ruler and free from Rome did not happen and this is connected to the religious leaders and the people’s rejection of Jesus as a collective entity (e.g. Luke 20:9-18; Matt 23:37-39). Christians are divided over the question whether Israel’s restoration as a physical kingdom is still in the future or if that has become forfeit.

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