The structure of the Benedictus is simple. It consists of three stanzas — the first (vv.''*-™) setting forth the fact of God's interposition in the approach- ing birth of the long-looked-for Saviour ; the second (vv.'1"'») telling the purpose of His incarnation : and the third (vv.™-™) an ai)ostrophe to Zacharias' babe, declaring his office as the forerunner of Christ.
The references in the hymn are marvellous alike in their number, ran^e, and depth. The ojiening words remind us of Uie opening of Melchizedek's adcb-ess to Abram (Gn 14) ; ' visited and redeemed,' of Israel's deliverance from Egypt (Ex 4^1 6") ; the ' Horn of Salvation,' of Hannah's Song at the beginning of the story of the kings (1 S 2") ; 'in the house of David ' is from 1 Ch 17* ; in ' from the berinning of the world,' air' alwvos, we have pos- sibWan allusion to the Protevangelium (Gn 31') ; in ' in holiness ' we may see reference to Ps 1 10" ; whUe the Baptist's mission is described by quotation from Is 40^. Nor is the opinion of Bishop Words- worth, accepted somewhat grudgingly by Alford, to be dismissed as fanciful, that in vv','=- " there is a paronomasia on the three names of the parties chiefly concerned with the Baptist's birth. The iVAme olJohnhoA been fi.xed by the Angel (v.i^); Zacharias knew that it must be significant, and it means ' the grace or mercy of God,' Aeos. He could hardly helj] reflecting that his own name Zacharias (from nji recordatus fuit, and n; Jah (Jehovah), means flcAs i/ivqcrdri ; while Elisabeth (from Sn Deus, and yj^ shaba juravit) is just S/jkos Beov. He puts all these together. '. . . The tender nwrcy of our God ... in remembrance of his holy covenant . . . the oath which he sware.' If tlie parono- masia as a literary figure is out of fashion for the moment, we may remember that neither Dante nor Shakespeare thought it beneath their genius ; and Zacharias had .sacred precedents for employing it in the histories of the births and blessings of the twelve patriarchs (Gn 30 and 49), and still more strikingly in Is 7 and 8, where, as Matthew Arnold has observed, the significant names are the keynote of the whole prophecy,
Literature.— Plummer, 'St. Luke" (Inlemal. Crit. Covi.), 38 ff. ; Godet, Com. on St. Luke, i. 110 £f.; Wilkinson, Jvhan. Doomnenl in Lk L, p. 17. JAMES CoOPER.
1^2
BENEFACTOR
BETHABARA
BENEFACTOR {evepyiT7i!).—A title conferred by a grateful sovereign or country for useful service rendered, often in time of diiiiculty or danger (Est oi3 g2) -pi^g jiames of royal benefactors were en- rolled in a register (Herod, viii. 85, where see Rawlinson'a note ; Thuc. i. 129). In the Persian tongue tlie king's benefactors enjoyed a special title, possibly implying that their names were recorded. Besides the special appellation given to all who had done public service, the title ' bene- factor' is occasionally mentioned as a perpetual epithet of kings, merely enhancing their dignity. So Antiochus VII. of Syria, Ptolemy III. of Egypt, and at a later period Ptolemy VII. (B.C. 145-117), were called benefactors. It is evidently this latter, complimentary or official, title to which our Lord chiefly alludes in Lk 22^, and so RV rightly spells with a capital, 'Benefactors.' In worldly societies men reign in virtue of superior power, and Evepy^rri!, 'Benefactor,' i.s a title of flattery which may be applied to the most cruel despot — a.s in the case of Ptolemy VII., otherwise known as Physcon ('Big- Belly'), and also called KaKipyirris by a play vipon his official designation. But in this new society which Jesus is institutin", the greatest is to be as the least, and he that Ls chief as he that doth serve. And this after the e.xample of the Lord Himself, who, being the tnie Ei)ep7^T7;s, 'came not to be ministered unto, but to niuiLster, and to give his life a ransom for many' (see the parallel jjas-sage Mt 20^'^, and cf. the iiirip vfiQv Sidiiievov, iirip i/iCoi' (Kxwvoixtvov which Jesus had just spoken at the Last Supper [Lk 22^^- =»]).
' T>B, art. 'Benefactor'; Comm. of !.; Smith, Classical Diet, art. 'Ptole- ni»us. C. H. Peichard.
BENEVOLENCE. — The disposition which .sets itself to desire steadfastly the welfareand happiness of others. Christian benevolence is this disposi- tion of heart informed by tlie e.xample and pre- cept of Christ, this informing of the heart being the work of His Holy Spirit. Continual active benevolence is perhaps the most striking feature in the whole of the Gospel records. It is the key- note of the Sermon on tlie Mount, and merges into the harmony of love in the final discourses re- corded in the Fourth Gospel. The sons of the Most High are to do good to their enemies as well as to their friends (Lk 6^). The sons of the Father ivhich is in heaven are to be kindly disposed and actively beneficent both to the just and to the un- just (Mt 5*^). And this benevolence, which is to reign in the hearts of His disciples, must have been included in that ^eat last prayer (Ju 17-°) that 'the love wherewith thou lovedst me may be in them.' A simple rule is given to the follower of Christ for securing and testing this attitude of benevolence : 'All things whatsoever ye would that men should do unto you, even so do ye also unto them ' (Mt 7'-). The Divine image is not so marred in any man as to destroy the intention and desire to do good to relations and friends (Mt 5'"' 7", Lk g33 1113)^ hut the benevolence of the Christian heart is to be a kindly feeling towards all without ex- ception ( Mt 5«, Lk 6"- ^). There is to be no single blot on the escutcheon ; Christians are to be 7^0-- fect, as their Heavenly Father is perfect (Mt 5^"). Natural benevolence expresses itself in the ex- clamation of those who heard of the fate of the wicked liusbandnien in the parable, 'God forbid' (Lk 20'°). Christian benevolence meets us in the story of the arrest in Gethsemane, when tlie Lord addressed His betrayer as ' comrade ' (froipe, Mt '26=").