Luke’s Songs of Christmas: Zechariah’s Song (Part 2 of 3) | December 13, 2025

Steve Conover: Thank you for joining us for the Friends of Israel Today. I'm Steve Conover, executive director of The Friends of Israel, and with me is our host and teacher, Chris Katulka.

Chris Katulka: Steve, we're continuing our series on the songs of Christmas that come out of Luke chapter one and Luke chapter two. Last week we looked at Mary's song, which is called the Magnificat. This week we're going to look at Zechariah, the father of John the Baptist. His song, which is called the Benedictus, which means “blessing.” We're going to see how Zechariah's song actually connects, just like Mary's is grounded to the promise that God made to Abraham back in Genesis 12:3. A promise of a land, the land of Israel, descendants, the Jewish people, and a blessing, a blessing to bring the hope of salvation to all the families of the earth. 

Steve Conover: We're excited to continue this series. But first in the news, The Jerusalem Post reports that Israel will fully deploy the Iron Beam on December 30th. A laser defense system designed to intercept drones, rockets, missiles, and mortars at high speed, eventually phasing out the Iron Dome, a ballistic missile system that saved countless Israeli lives. The laser system is considered a game changer. The defense weapon will be significantly more cost-effective and accurate when defending Israel against aerial attacks.

Chris Katulka: Well, Steve, here's my take. When politicians and Israel haters complain about the annual money that we give to Israel, they don't realize that the funds go to programs like developing Iron Beam—technology that will not only benefit Israel, but benefits America and safeguards its citizens from existential threats Israel lives with on a daily basis. 

Chris Katulka: Well, my friends, it’s already here. Christmas is upon us. I can always tell December 25th is getting dangerously close when the little toy store in my town has Santa on the corner waving hello at everyone. When I see him, there is both a feeling of joy and dread that washes over me. Joy because the Christmas season is here and it’s fantastic and dread because I haven’t done any Christmas shopping yet.

Shh, don’t tell my family, okay?

But more important than the trees, lights, and gifts, is that we begin tuning our hearts toward the birth of Jesus. 

In fact, that’s our focus for this Christmas series: three individuals from the gospel of Luke 1 & 2 who sing songs in response to the birth of our Savior, Jesus.

The songs of Mary, Zechariah, and Simeon. But here’s what I want you to see from all these songs: all of them focus on the coming of the Messiah Jesus, which is grounded in God’s faithfulness to Israel by way of the promise that God made to Abraham.

Now, last week we went through Mary’s song, which is famously called the Magnificat. I stressed that Mary’s song is all about Jesus’ birth as a sign that God is acting on behalf of Israel, that God didn’t forget His eternal covenant that he made with Abraham, Isaac, and Jacob.

Now, if you didn’t get a chance to listen to last week's program, you can always go back and listen at foiradio.org. And there you can find it on our archives page along with ten years, a decade of biblical teaching. All that at foiradio.org.

So today we’re turning our attention to Zechariah’s song in Luke 1:67-79.

First, let me catch you up on John the Baptist’s father, Zechariah, a Levitical priest. He and his wife, Elizabeth, were well along in years. The Angel Gabriel appeared to Zechariah while he was serving in the sanctuary, the Temple in Jerusalem. He appeared to him at the incense altar and told him he would have a son named John who would lead many back to the God of Israel. 

Zechariah, stunned, said, “How can you be sure of this?” It was at that point that Gabriel made Zechariah mute for his lack of trust.

After Zechariah and Elizabeth’s son was born, his mother said his name would be John. The family was confused by this choice since there were no Johns in the family. The natural name would be Zechariah. So they asked Zechariah his thoughts, and he wrote down that his name would be John. It was in that moment that Zechariah was given back his speech and from which his song would arise.

Zechariah’s song rises from a heart newly opened by mercy after months of being silenced by disbelief and stuck—he’s stuck between the promise and the fulfillment. 

But when he wrote that his son’s name would be John—he submitted himself to God’s Word—finally his tongue was loosed. His speech was returned. And from that, praise erupted. And what flowed from him was not a mere outburst of personal joy but a Spirit-filled proclamation of Israel’s ancient hope. 

Zechariah’s words gather up the long memory of his people—centuries of longing, waiting, and praying—and now he stands at the crux of time to witness both the birth of John, John the Baptist, and Jesus as the long-awaited fulfillment of the oath God swore to Abraham.

Like Mary, Zechariah sings not only of personal blessing but of God’s covenant faithfulness breaking into history. If Mary’s song is called the Magnificat, Zechariah’s is called the Benedictus, which means “blessed.” And his Benedictus is the declaration that the God of Israel has moved again, remembering His people, redeeming His nation, and preparing to bring salvation to the world.

He begins his song, “Praise be to the Lord, the God of Israel, because he has come to his people and redeemed them.” 

Redemption for Zechariah, as a good Jewish priest, is not an abstract theological idea. It is the story of Israel’s Exodus. The release from slavery. The God who hears the cries of His people and acts on their behalf. When he says, “God “has come,”” he is proclaiming that the same God who descended to rescue Israel from Egypt has now come again. 

Remember, Israel was under Roman occupation, spiritually burdened, longing for deliverance. And Zechariah, a priest, who is steeped in the Scriptures, recognizes that God is visiting His people in covenant mercy. The verb tense is striking here because he speaks of redemption as though it has already occurred, even though Jesus hasn’t even been born yet. For him, God’s action is so certain, so bound to His oath, that the arrival of the Messiah is as good as the exodus itself. Redemption is returning because the Redeemer is arriving.

Zechariah continues, “He has raised up a horn of salvation for us in the house of his servant David.” 

The imagery of the horn in Israel’s Scriptures, the Hebrew Bible, symbolizes strength, victory, and royal authority. It recalls the promises that God made to David that He would raise up a Son whose throne would last forever. But it reaches further back still, to the promise that God made to Abraham that through Abraham’s seed the nations would be blessed (Genesis 12:3). 

The Davidic king is the means by which God advances His Abrahamic plan—kingship and covenant working together in a single redemptive purpose. 

When Zechariah says the horn comes “in the house of David,” he is identifying Mary’s unborn child as the fulfillment of God’s kingship promises and the continuation of the covenant story of Abraham. The prophets had foretold this moment: Isaiah spoke of a child born to sit on David’s throne, Jeremiah proclaimed the righteous Branch who would reign wisely, and Ezekiel pointed to the shepherd-king God Himself would raise up. 

Zechariah sees that everything the prophets promised is now unfolding. The horn of salvation is not an idea but a Person—and that Person is the Messiah born to the virgin Mary.

He declares that this salvation means “rescue from our enemies and from the hand of all who hate us.” These words carry the weight of Israel’s long-suffering. From Egypt to Babylon to Rome, Israel had known what it meant to be oppressed. The hatred of the nations was not simply political hostility—it was spiritual opposition to God’s Chosen People and therefore to God’s redemptive plan. 

Zechariah’s hope is not merely political freedom but the fulfillment of God’s covenant promise: “I will bless those who bless you, and curse those that curse you.” 

When he speaks of rescue, he is speaking the language of Genesis 12. 

God’s loyalty to Abraham is not abstract—it is demonstrated in how He defends Abraham’s descendants. Salvation from enemies, then, is not just deliverance from earthly foes and earthly enemies, but the vindication of the covenant that God made to Abraham itself. 

The arrival of the Messiah signals the beginning of the ultimate rescue, where Israel’s enemies are defeated, her oppression lifted, and God’s people restored to worship without fear.

Zechariah then reveals the beating heart of his song: all these actions display God’s mercy toward their ancestors and His remembrance—this always sticks with me that Zechariah says this—  “The remembrance of His holy covenant, the oath He swore to our father Abraham.” 

The entire Benedictus, this entire song that Zechariah, the priest, John the Baptist’s father sing, turns on these lines. 

God’s acts of redemption, rescue, and restoration are not new ideas but the fulfillment of ancient promises. When God called Abraham, He pledged Himself by oath—a divine self-binding that guaranteed blessing, land, nationhood, and global redemption. For centuries, the oath stood as the anchor of Israel’s hope. Even in exile, the prophets reassured the people that God would remember His covenant. When Zechariah says God is remembering now, he does not imply God ever forgot; rather, he is proclaiming that the moment God long declared has now arrived. This remembrance is the gracious act of moving on the covenant promises, the decisive movement of God to fulfill what He pledged with His own name. 

Zechariah’s joy is not merely personal—it is covenantal. Redemption is breaking in because God is honoring the oath He made to Abraham.

The purpose of this redemption, Zechariah says, is “to rescue us from the hand of our enemies, and to enable us to serve Him without fear, in holiness and righteousness before Him all our days.” 

I was thinking about this. It’s very fitting that Zechariah would sing this because Zechariah is a priest, and what does he do? He serves at the Temple, and he worships in holiness and righteousness before his God. And what are the Romans trying to prevent them from doing? From worshipping the way that they should worship. And here’s Zechariah saying the purpose of Jesus’ coming is to provide salvation to the entire world so that we are able to serve Him without fear.

The goal of the covenant is a redeemed people serving God freely and faithfully. 

The Abrahamic promise was never just about rescuing Israel from its enemies—for Zechariah and the Jewish people of his time it was about worshipping the God who elected them in the land he chose, Israel, in the city he placed his name, Jerusalem. 

Israel cannot serve and worship God fully while oppressed, exiled, or threatened. The Messiah’s arrival means God is creating the conditions for His people to live out the fullness of the covenant that he had put forth. Zechariah sees that salvation is not only forgiveness but restoration to holy service. 

The covenant God rescues in order to restore; He redeems in order to renew devotion; He saves His people not for political autonomy but for joyful obedience. 

To serve Him “without fear” is the reversal of centuries of threat and oppression. Under Jesus’ reign, Israel can finally be what God intended: a holy people walking in righteousness before the God who chose them.

And when we come back we’re going to see how Zechariah saw his son’s role in this great plan of God’s redemption.

Stick around.

Steve Conover: The 2026 Israel in Focus, Pray for Israel Calendar is here and it's the perfect way to start the new year.

Chris Katulka: Steve, I saw it. It's beautiful. Each month features powerful Scripture-based prayer that's focused for Israel and the Jewish people with really stunning photos from the Holy Land.

Steve Conover: This calendar's unique in that it serves as a daily reminder to pray for the peace of Jerusalem, safety for IDF soldiers, or hope for Holocaust survivors. 

Chris Katulka: It's a really great way to faithfully pray for God's Chosen People all year long.

Steve Conover: Each month has such a beautiful image that I know you'll enjoy it all year.

Chris Katulka: So whether it's for your home, office, or a gift for someone you love, get the 2026 Israel in Focus, Pray for Israel Calendar today and start your 2026 with prayer. Get your Israel in Focus 2026 calendar at foiradio.org. Again, that's foiradio.org. 

Chris Katulka: Welcome back, everyone. We’re in the middle of our Christmas series, where we are singing songs all about Christmas, not the traditional songs like “Hark the Herald Sing”, or "Joy to the World.” Don’t get me wrong, they are great, but Luke the gospel writer shares with us three songs that were sung leading up to Jesus’ birth and after his birth, they are Luke’s Christmas songs. They include Mary’s song, Zechariah’s song, and Simeon's song.

Zechariah, in his song, now turns to his newborn son with awe and prophetic clarity: “And you, my child, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for Him.” Here Zechariah identifies John’s role in the unfolding covenant drama. 

John is not the Redeemer but the forerunner, the one who clears the path for Israel’s King. 

Zechariah’s language echoes Isaiah’s prophecy: a voice crying in the wilderness, preparing the way of the Lord, making straight a highway for God. For Zechariah, this is not poetry—it is the practical beginning of Israel’s restoration. 

John’s mission is covenantal: he prepares the heart of Israel to receive their King. He calls them to repentance, not as a moral program but as a return to covenant faithfulness with God. In preparing the way, John becomes the hinge between the prophetic hope of the Old Testament and the fulfillment inaugurated by Jesus.

Zechariah explains that John will “give his people the knowledge of salvation through the forgiveness of their sins.” 

This is remarkable. Salvation is not merely national deliverance; even more importantly, it is the forgiveness of sins. The Abrahamic covenant included both the promise of blessing and the need for atonement. Israel’s history was marked by sacrifices, priestly mediation, and prophetic calls to repentance—all pointing to the deeper reality that redemption must deal with sin before it can restore the nation. 

John’s ministry prepares Israel for a salvation far greater than political liberation: the renewal of the heart, the cleansing of sin, and the readiness to receive the One who will take away the sins of the world. 

For Zechariah, forgiveness is not the cancellation of moral debt alone; it is the doorway into restoring the covenant relationship God desires to have with His people. Through John’s preaching, Israel will understand that salvation begins with repentance and trust in God’s coming Messiah—Jesus.

All of this, Zechariah says, flows from “the tender mercy of our God, by which the rising sun will come to us from heaven.” 

This tender mercy is the emotional heartbeat of the Abrahamic covenant. 

God’s hesed—His steadfast, covenant love—is what motivates every act of redemption. The rising sun, the dawn breaking into darkness, is the Messiah Himself—Jesus. Just as Isaiah promised a great light shining on those walking in darkness, Zechariah now proclaims that this light is about to appear. The imagery evokes both creation and exodus: light piercing chaos, God leading His people, the beginning of a new era. The Messiah is the dawn of the covenant’s fulfillment, the light that reveals God’s faithfulness and disperses the shadows that have long covered Israel. In Jesus, the day of redemption begins.

Zechariah’s Benedictus is thus a sweeping proclamation of God's covenant faithfulness. 

In it, the God of Israel is praised for keeping the oath He swore to Abraham. Redemption, rescue, forgiveness, restoration, dawn breaking over darkness—all of it fulfills the ancient promise that God’s people would be blessed and that, through them, salvation would come to the world. 

In Zechariah’s voice, we hear the echo of Abraham’s hope, the faith of the patriarchs, the longing of the prophets, and the certainty that God remembers His covenant forever. The Benedictus proclaims that the Redeemer has come, the covenant that God made to Abraham is still alive, and the God of Abraham will guide His people into peace through the life of the Messiah Jesus. Through Zechariah’s song, the dawn of redemption begins to shine.

Steve Conover: Now, Apples of Gold, a dramatic reading from the life and ministry of Holocaust survivor, Zvi Kalisher.

Mike Kellogg: In the days preceding Christmas, many in Israel ask believers, “How can God have a birthday?” I recently answered a group of such people, “If you have any more questions, ask, and I will answer—but the answer may surprise you.”

They fired off many questions: “Why are you so happy at this time of year?” “Why do you make such a big celebration on Christmas?” “Who was Jesus?” “Why did he come?”

I responded, “I will answer you, but let me first tell a story. Once, on a cold winter day, a man noticed a small bird outside his window. The bird wanted to come in and warm itself, but the window was closed. The man opened the window to let it come in, but the bird became frightened and flew away. The man felt sorry and wished he could become a bird so he

could invite it inside.

“The Jewish people are like that poor bird,” I told them. “Our forefathers were afraid of what they could not see. But God loved them and did not want them to fly off on their own and be lost forever. So, in His great mercy, He sent His Son as a man. His Son spoke with us in our language, telling us what God was like and how much He loved us. Then He suffered and died in our place so we could be reconciled to God. Because of this, we can be happy in the Lord and praise His name.”

They listened intently, but when I finished, one of them said, “That was a nice story, but it is only for Christians. There is nothing written in our Jewish Bible about Jesus.”

"We can be happy in the Lord and praise His name.” They listened intently, but when I finished, one of them said, “That was a nice story, but it is only for Christians. There is nothing written in our Jewish Bible about Jesus.”

I replied, “Now I will show you that surprise. I will show you from the Jewish Scriptures a song sung in the Hebrew language by Christians at this time of year to welcome our Savior.” I read Zechariah 9:9: “Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Your King is coming to you; He is just and having salvation.”

I continued, “Jesus came to Earth because humanity had sunk deep into sin, and God wanted to change hearts and provide lasting atonement. On the Day of Atonement, we pray, ‘Wash me thoroughly from my iniquity, and cleanse me from my sin’ [Ps. 51:2]. Jesus came to cleanse us from sin forever.”

One replied, “This is only a Christian story, found in Christian books. It is not for Jews.”

I countered, “You can read about the Messiah in your own Jewish Bible. Such passages as Micah 5:2; Isaiah 7:14; Isaiah 9:6–7, and Isaiah 53 will clearly portray who He is. If you have time, I will be glad to read and discuss them with you, and I can show you many others.”

I was delighted they were willing to read the Scriptures with me. When we were finished, I asked, “Now do you understand why I am so happy in Him? Do you think the stories of the rabbis are true and more relevant to the Messiah than what we have read from the Scriptures?” 

“Oh no!” one said. “The Bible is the only book.”

I asked, “If that is so, what are you waiting for? Why not believe in your hearts all we have read? Then you, too, can share in this joy.”

They all were glad I had explained the significance of Christmas, and they promised to think carefully about all I had said and to read the Scripture passages again.

There are many people in the world, and each should have the opportunity to hear the good news of the incarnation, death, and resurrection of the Lord Jesus Christ. All who yield their lives to Him will receive salvation, forgiveness, and eternal life.

Steve Conover: Thank you so much for joining us for today's episode of The Friends of Israel Today. We've really had a great series so far. Chris, where are we headed next week?

Chris Katulka: Yeah, so we've heard two songs already, Mary and Zechariah, and both of them were songs that were sung prior to Jesus's birth. Well now Jesus is going to be dedicated in the temple and who does Jesus encounter? None other than Simeon. And Simeon, when he sees Jesus, is going to sing a very loud Christmas song.

Steve Conover: We hope you join us then. As mentioned, our web address is foiradio.org. Our mailing address is FOI Radio PO Box 914, Bellmawr, New Jersey 08099. You can call our listener line. That number is (888) 343-6940. Today's program was engineered by Bob Beebe, edited by Jeremy Strong, who also composed and performs our theme music. The late Mike Kellogg read Apples of Gold. Lisa Small is our executive producer. Sarah Fern is our associate producer. Chris Katulka is our host and teacher. And I'm Steve Conover, executive director of The Friends of Israel. The Friends of Israel Today is a production of The Friends of Israel Gospel Ministry. Passion for God's Word. Compassion for God's Chosen People.