When I was working at Valparaiso University, we had daily chapel services. Each day was a different type of service. On Wednesdays, we had a very traditional organ music service called Matins, and we always sang the Canticle of Zechariah. The canticle was the words we heard from Luke. Blessed be the God Of Israel who comes to set us free. Reading these words, took me back to that space at the Chapel of the Resurrection- standing in the largest collegiate chapel in North America, awash in light from the stained glass, the organ music filling the entirety of the space, voices singing these words together. And it seemed to me a fitting thought as we end our year in Luke, celebrate the rule of Christ, and look toward the beginning of Advent.
This scripture takes us all the way back to the very beginning of our journey through Luke. It is a reminder that the arrival of Jesus will be a politically subversive act. We’ve seen evidence of this subversion throughout this year- Jesus talking back to power, Jesus fighting back against the powers of oppression, Jesus subverting the power of the wealthy. It is fitting that at the end of our year in Luke we are taking a look back to see what Zecharaiah had promised that both John and Jesus would do. It is a promise that was fulfilled.
“Blessed be the Lord God of Israel, for he has looked favorably on his people and redeemed them.” This is a traditional beginning of a blessing. Barukh ata Adonai Eloheinu, melekh ha'olam...: "Blessed are You, LORD our God, King of the universe.” This is the first part of nearly every Jewish prayer and are among some of the first phrases someone learns as they begin to study Hebrew and Judaism. This is a common blessing, but it is also an affirmation of the Jewish heritage of the person doing the blessing and the person receiving it. This is not a coincidence, but rather a recalling of the previous tradition and passing it forward.
“He has raised up a mighty savior for us in the house of his servant David, as he spoke through the mouth of his holy prophets from of old, that we would be saved from our enemies and from the hand of all who hate us.” Zecharaiah is pointing directly to the words in Ezekiel, 1 Samuel, and the Psalms, and recalls the promises made to David and Abraham. “The people of Israel had l ong expected that God’s deliverance would take the form of deliverance from the dominion of foreign powers. The deliverance would be a new exodus.” (Culpepper, 59). But more than that, this would create an environment where people would be able to worship and serve God without fear (59). This is particularly significant because, remember, “ Luke sets his gospel during the reign of Herod, a vassal king under Roman rule. Enemies would have a literal significance for Luke’s readers.” (Christ, 353). This is important– deliverance has a purpose. It’s less about physical deliverance like in Egypt, and more of a spiritual deliverance.
“Thus he has shown the mercy promised to our ancestors, and has remembered his holy covenant, the oath that he swore to our ancestor Abraham, to grant us that we, being rescued from the hands of our enemies, might serve him without fear, in holiness and righteousness before him all our days.” This is a call to righteousness- a reminder that in response to the promises fulfilled and oaths promised, that we must be willing to serve. But the part of of this that really sticks out to me is that we are to serve WITHOUT FEAR. The events of the past, and the ways God has worked for freedom and redemption, are reminders that there is no place for fear in our service to God. We cannot fear what we are called to do.
“And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, 77to give knowledge of salvation to his people by the forgiveness of their sins.” Zechariah is specifically addressing the baby in Elizabeth’s belly- talking to the one who would become John the Baptist. He’s been somewhat addressing John and Elizabeth this whole time, but this is the first moment where he’s speaking directly to Elizabeth’s unborn child. Luke is careful to include John in this narrative, setting up the role of John as a prophet. This shift in the canticle is important- Zechariah and Luke have taken us from global ideas of peace and freedom to very specific ideas of how that peace and freedom will come to be. And we go from John to Jesus…
“By the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.” The dawn that is about to break is Jesus…there is someone coming that will bring light and guidance. John will prepare the way, but Jesus will break like the dawn. I find this a fitting image for this day in the calendar. We are celebrating the end of the liturgical year, but we are looking forward to the light that will come over Advent.
This scripture is an invitation to celebrate the fulless of Christ- from the baby we met in the manger a year ago, to the man that preached so many powerful words, to the man that challenged authority and mae room for everyone. All of who Jesus was and is can be summed up in this idea- “the dawn that will break from on high.” The coming of Jesus is a promise of a light that will come into the world.
Christ the King sunday is a celebration of the light we have been shown for the past year, next week we begin our advent journey of welcoming light into the world. It is no coincidence that at this time of the year, there are many holidays that intentionally invite light into our homes. I love the way light gets invited into my home during these darkest days of the year- my Christmas trees, the advent wreath, and the lights of Hannukah. But beyond that, this season also brings Dwali, St. Lucia Day, Kwanzaa all add extra light at the darkest time of the year. For those that celebrate Yule, there’s the tradition of the Yule log burns on the night of the Winter solstice and welcomes the slow return of the light. This time of year is about celebrating and welcoming light, and this message from Zecharaiah sets us up to do exactly that.
Hear those words again: “By the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.”
In God’s mercy, light will come, but more than that, THAT LIGHT will guide our feet into the way of peace. That’s the entire point of the light thtat is coming AND the light that was. To guide our feet in the way of peace.
Let me remind you of a story you’ve probably heard before. It was 1914, during the first World War, and British and French soldiers had been fighting a bloody battle against the Germans on Flander’s Field. As Christmas arrived, German troops began to put small Christmas trees, lit with candles, outside of their trenches. Then, they began to sing songs. Across the way, in the "no man's land" between them, came songs from the British and French troops. They would eventually share rations, exchange gifts, and even play soccer together before they were forced to resume fighting. See, even in war, feet can be guided in the way of peace.
It’s no coincedence that one of the names for Jesus is “Prince of Peace” And today we celebrate the end of the ligurical year and look forward to advent, It’s important to remember the reason for Jesus’ entrance into the world. To guide or feet in the way of peace.
Culpepper, R. Alan. “The Gospel of Luke.” In The New Interpreter’s Bible:: General Articles & Introduction, Commentary, & Reflections for Each Book of the Bible, Including the Apocryphal/Deuterocanonical Books in Twelve Volumes. Vol. 9: [The Gospel of Luke ; The Gospel of John], edited by Leander E. Keck, Nachdr., 9:1–490. Nashville, Tenn: Abingdon Press, 1998.