born who was to fulfil the divine promises and satisfy fainting
hopes. No wonder that its first words are a burst of blessing of
'the God of Israel.' The best expression of joy, when long-cherished
desires are at last on the eve of accomplishment, is thanks to God.
How short the time of waiting seems when it is past, and how
needless the impatience which marred the waiting! Zacharias speaks
of the fact as already realised. He must have known that the
Incarnation was accomplished; for we can scarcely suppose that the
emphatic tenses 'hath visited, hath redeemed, hath raised' are
prophetic, and merely imply the certainty of a future event. He must
have known, too, Mary's royal descent; for he speaks of 'the house
of David.'

'A horn' of salvation is an emblem taken from animals, and implies
strength. Here it recalls several prophecies, and as a designation
of the Messiah, shadows forth His conquering might, all to be used
for deliverance to His people. The vision before Zacharias is that
of a victor king of Davidic race, long foretold by prophets, who
will set Israel free from its foreign oppressors, whether Roman or
Idumean, and in whom God Himself 'visits and redeems His people.'
There are two kinds of divine visitations--one for mercy and one for
judgment. What an unconscious witness it is of men's evil
consciences that the use of the phrase has almost exclusively
settled down upon the latter meaning! In verses 71-75, the idea of
the Messianic salvation is expanded and raised. The word 'salvation'
is best construed, as in the Revised Version, as in apposition with
and explanatory of 'horn of salvation.' This salvation has issues,
which may also be regarded as God's purposes in sending it. These
are threefold: first, to show mercy to the dead fathers of the race.
That is a striking idea, and pictures the departed as, in their