Exegetical and Hermeneutical Commentary of Luke 1:17
And he shall go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
17. And he shall go before him ] Shall go before the Messiah. The English version should have added, “in His (God’s) presence” ( ).
in the spirit and power of Elias ] From the last words of Malachi (Luk 4:4-6, Luk 3:1), the Jews universally believed (as they do to this day) that Elijah would visibly return to earth as a herald of the Messiah. It required the explanation of our Lord to open the eyes of the Apostles on this subject. “This is Elias which was for to come,” Mat 11:14. “Elias truly shall first come and restore all things Then the disciples understood that He spake unto them of John the Baptist,” Mat 17:10-14. The resemblance was partly in external aspect (2Ki 1:8; Mat 3:4); and partly in his mission of stern rebuke and invitation to repentance (1Ki 18:21; 1Ki 21:20).
to turn the hearts of the fathers to the children ] Rather, of fathers to children; i. e. as in the original meaning of Malachi, to remedy disunion and restore family life.
to the wisdom ] Rather, in or by the wisdom.
Fuente: The Cambridge Bible for Schools and Colleges
Shall go before him – Before the Messiah. The connection here leads us to suppose that the word him refers to the Lord their God in the previous verse. If so, then it will follow that the Messiah was the Lord God of Israel – a character abundantly given him in other parts of the New Testament.
In the spirit and power of Elias – See the notes at Mat 11:14.
To turn the hearts of the fathers to the children – In the time of John the Jews were divided into a number of different sects. See the notes at Mat 3:7. They were opposed violently to each other, and pursued their opposition with great animosity. It was impossible but that this opposition should find its way into families, and divide parents and children from each other. John came that he might allay these animosities and produce better feeling. By directing them all to one Master, the Messiah, he would divert their attention from the causes of their difference and bring them to union. He would restore peace to their families, and reconcile those parents and children who had chosen different sects, and who had suffered their attachment to sect to interrupt the harmony of their households. The effect of true religion on a family will always be to produce harmony. It attaches all the family to one great Master, and by attachment to him all minor causes of difference are forgotten.
And the disobedient to the wisdom of the just – The disobedient here are the unbelieving, and hence the impious, the wicked. These he would turn to the wisdom of the just, or to such wisdom as the just or pious manifest – that is, to true wisdom.
To make ready a people … – To prepare them for his coming by announcing that the Messiah was about to appear, and by calling them to repentance. God has always required people to be pure in a special manner when he was about to appear among them. Thus, the Israelites were required to purify themselves for three days when he was about to come down on Mount Sinai, Exo 19:14-15. And so, when God the Son was about to appear as the Redeemer, he required that people should prepare themselves for his coming. So in view of the future judgment – the second coming of the Son of man – he requires that people should repent, believe, and be pure, 1Pe 4:7; 2Pe 3:11-12.
Fuente: Albert Barnes’ Notes on the Bible
Luk 1:17
The hearts of the fathers to the children
Drawing lightning
Science tells us that the best defence against lightning in a thunderstorm is found, not in defiance of it, but in a silent discharge of it.
Go right towards it fearlessly with a pointed plantina wire, and it will follow a fixed law of harmless dispersion. Is there any way by which the power of one of Gods curses can be drawn, so as to avert the terrible stroke of Divine wrath? Let us see. This text refers us directly back to the final utterance of the Old Testament. There are four books in the Bible which end with a curse: Malachi, Lamentations, Isaiah, and Ecclesiastes. The Hebrew scribes were always accustomed to repeat the verse just before the last in these cases, so as to close the reading with something besides a malediction. It is not easy to see how that helps the matter in the present instance, for the preceding prediction seems to have been uttered merely to introduce the warning. And perhaps it is just as profitable to believe that the best way to avoid the judgments of God is to guard carefully against deserving them. After the last seer under the ancient dispensation had spoken the words which the evangelist quotes, the heavens were closed for four hundred years. Jehovah had not another message to send. His people had offended him. Justice comes almost fiercely forth, and bars the gate of revelation, because children are despised. And not until four centuries of silence had given time for repentance, would those bolts be withdrawn. Even then it is a little child who advances to turn the massive key. History wanders sadly in confusion among the captivities and Maccabean usurpations. Only an infant can join the Testaments. Luke is the next man to Malachi. The sternest of all Israels prophets reappears in the sternest of all heralds to the Church A wild threat, four hundred years old, is suddenly removed in a flash of benediction. The curse of Malachi is omitted in Luke–the lightning is drawn. The gospel fulfils the law when it accepts children. God receives the fathers into favour and communion again, when their hearts are turned to their offspring How much are you doing in this day of gospel privilege to bring the hearts of fathers back to their children? Do we need another prophet, with his hairy raiment and his leathern girdle, to come forth from the wilderness? (C. S. Robinson, D. D.)
The pioneer of the gospel
Whereas Matthew and Mark introduced John Baptist to the notice of their readers at the advanced period of his preaching in the wilderness of Judea, and his baptising his followers in Jordan, Luke commences with the Baptists genealogy and birth, and states many particulars relating to his early history, which, though they had been far less remarkable in themselves, would have been interesting in reference to one who afterwards became so conspicuous, but which are peculiarly important as additional evidences of the Divine mission, and additional illustrations of the office both of the Baptist himself, and of that illustrious Deliverer and King before whom he was to proceed as a pioneer to clear the way. (James Foote, M. A.)
The prepared people
All life is a preparation to meet God. This is the clue of lifes labyrinth. Preparations are often confused things. They are times of unsettling, full of noise and disorder, and apparent contradiction; till the end comes, and explains it all. So this world–it is made up of strange things, which move above us and within us, and seem to have little purpose and no concert. They range wildly. There are beginnings without endings; and there are endings without beginnings. A great many things do not fit. It is hard to tell what it all means. It is a pleasant thought to remember that your preparation, as it goes on, day by day, is only a reflection of what is going on in the other world. There, too, it is all preparation. The saints and the angels are all busy preparing. The preparations of earth are to meet the preparations of heaven. He has prepared His mercy, and He has prepared His truth. It is a prepared heaven; it is a prepared kingdom; a prepared city; a prepared throne; a prepared seat. And when both preparations are complete–a prepared soul, and a prepared heaven–what perfectness! what love! what rest! what quietness! What and if the Pure should come, and find impurity? What and if the Holy should come and find irreverence? What and if the Spirit come, and find nothing but flesh? What and if Wisdom come, and find ignorance? What and if Love come, and find selfishness and unkindness? First, you must be prepared to know your Lord when He comes. This John taught very expressly. He placed the people in a position that they should know and recognize Christ when He should arrive. You must have read Him in the prophecies–you must have walked with Him in the gospel–you must have sat with Him in all the manifestations of His grace–you must have traced Him in His reflections about the universe–you must have felt His inward dwelling in you by the Holy Ghost. Then He will be no new, strange Christ to you when He comes. And if you would be prepared for the Lord, you must have a deep sense of sin. Repent ye, for the kingdom of heaven is at hand. No one must stand there who has not learnt to stoop very low. Thirdly, you must be exact, faithful, diligent in your daily proper duties–doing whatever you do heartily–a man of large charities–a man of unselfish habits–a man of strict integrity in business–a man of self-government–a man of moderation–a man of content–a man of humility. Hethat hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. Exact no more than that which is appointed you. Fourthly, you must be baptized–not with the baptism of water only, but with the baptism of the Spirit; and not with the baptism of water and of the Spirit only, but with the baptism of shame, of scorn, of suffering, of death–baptized with the Holy Ghost, and with fire. And fifthly, you must be much in the use of the ordinances–loving the shadows till the substance comes. (J. Vaughan, M. A.)
The spirit and power of the Baptist
The spirit and power of Elijah rested upon the Baptist, and the same gift is needed by us now. For, what is the end and purpose of all the religious activity we see abroad and at home, but to turn peoples hearts to wisdom, to make ready a people prepared for the Lord? Let us see, then, what was this spirit and power which made the Baptist so successful? And notice, to begin with, it was nothing wonderful, nothing out of the way. We are expressly told that John did no miracle. The spirit and power of the Baptist is, therefore, a gift within the reach of every one of us.
I. OBSERVE, FIRST, HIS DECISION FOR GOD. No halting between two opinions. The Baptist was not a reed shaken with the wind, but one who had considered matters well, and comes to a firm decision respecting the salvation of God.
II. NOTICE, NEXT, HIS SEPARATION FROM THE WORLD. He lived as much as possible in retirement, communing with his own soul and with God, While in the world, he was never of the world.
III. CONSIDER, ONCE MORE, HIS BOLD, CONSISTENT TESTIMONY TO THE TRUTH.
1. Before all classes of his countrymen, from the lowest to the highest.
2. In spite of opposition and persecution. Conclusion: Such qualities as these made the Baptist a power for good, and thus was he in the spirit and power of Elias.
Are we following in his steps? There must be found in us these same qualities, if our life is to be as grand a moral success as was his.
1. The same decision. Half-heartedness is of no use at all in what concerns the soul.
2. The same unworldliness. Not necessarily separation from the world–that is for the few; but (what is found by many to be a far harder thing) living in the world, doing its duties faithfully and well, and at the same time living the higher life that is hidden with Christ in God, and looking for the new heaven and the new earth wherein dwelleth righteousness.
3. The same stedfast witnessing to the truth.
(1) In heart.
(2) In word.
(3) In action.
An upright and honest life is the best testimony to the spirit and power in which we move, and it will carry us triumphantly over every obstacle and difficulty that we encounter, until we reach the peaceful haven where we would be, and bask in the perpetual sunshine of the presence of God. (George Low, M. A.)
The wisdom of the just
Let us try the wisdom of the religious choice by the happiness which follows.
I. There is a content and satisfaction in the mind, from the very consciousness and remembrance of our having listened to the voice from heaven.
II. I next observe, that the gospel brings happiness to every sincere believer, by giving him the blessing of peace in the assurance of pardon.
III. The wisdom of the just, however it may be called in question, however reviled, by unconverted or ungodly men, who cannot possibly appreciate or understand it, is manifested through the whole course of the believers life. He that walketh uprightly, walketh surely. The way of the wicked is as darkness: they know not at what they stumble: they are continually encompassed with evil, without ascertaining the cause or the cure. But the path of the just is as the shining light, which shineth more and more unto the perfect day.
IV. But the wisdom of the just is not to be fully known on this side the grave There will come a day, when it will appear even to the slowest of belief, without a shadow and without a doubt. When the Lord comes to make up His jewels, the preciousness of those jewels, and the joy of being gathered amongst them, will be perfectly manifest, both to friends and foes; to the one, by their admission into His heavenly kingdom; to the other, by their being cast away. (J. Slade, M. A.)
The spirit and power of Elias
whom John closely resembled in–
1. The endowments of his mind.
2. The habits of his life.
3. The exercise of his ministry. (C. Simeon.)
How, and in what sense, was Malachis prediction of the Messenger fulfilled in John the Baptist? To this question the New Testament furnishes a singularly full and abundant reply. It really seems as though, not only the mind of the Baptist, but also the minds of all who speak of him, were steeped in the prophecy of Malachi, and saturated with it. There is hardly a word said of or by him which does not take new meaning and force so soon as we read it in the light of Malachis lamp. In St. Matthews Gospel (chap. 3.), we have our fullest account of the Baptists appearance and ministry. We are there told that his first word, his master-word, was Repent, for the kingdom of heaven is at hand; that is, Take a new view; get a new mind; think; think back on your habits and ways, and mend them; for the King, long promised to your fathers, is about to appear. This was the very mission which Malachi ascribed to the messenger of the Lord. Johns peculiar mode of life, as described in the same chapter, tends to the same conclusion (Mat 3:4). Doubtless John assumed these outward marks of resemblance to the great Tishbite, in order to call attention to the inward resemblance between them as a sign that he had come in the spirit and power of Elijah. The same reason for a sad and austere life existed in both eases. The preacher of repentance should himself be a penitent. Elijah and John, each in his turn, came forth as a personification of repentance, showing the people, in his own conduct, what their conduct should be. Both these austere voices from the wilderness called men to repent, both sought to turn the hearts of men back again to God. (Samuel Cox, D. D.)
A father reconciled to his son
A mother in New York whose son had got into dissipated and abandoned habits, after repeated remonstrances and threats, was turned out of doors by his father, and he left vowing he would never return unless his father asked him, which the father said would never be. Grief over her son soon laid the mother on her dying bed, and when her husband asked if there was nothing he could do for her ere she departed this life, she said, Yes, you can send for my boy. The father was at first unwilling, but at length, seeing her so near her end, he sent for his son. The young man came, and as he entered the sick-room his father turned his back upon him. As the mother was sinking rapidly, the two stood on opposite sides of her bed, all love and sorrow for her, but not exchanging a word with each other. She asked the father to forgive the boy; no, he wouldnt until the son asked it. Turning to him, she begged of him to ask his fathers forgiveness; no, his proud heart would not let him take the first step. After repeated attempts she failed, but as she was just expiring, with one last effort she got hold of the fathers hand in one hand, and her sons in the other, and exerting all her feeble strength, she joined their hands, and, with one last appealing look, she was gone. Over her dead body they were reconciled, but it took the mothers death to bring it about. So, has not God made a great sacrifice that we might be reconciled–even the death of His own dear Son? (D. L. Moody.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. He shall go before him] Jesus Christ, in the spirit and power of Elijah; he shall resemble Elijah in his retired and austere manner of life, and in his zeal for the truth, reproving even princes for their crimes; compare 1Kg 21:17-24, with Mt 14:4. It was on these accounts that the Prophet Malachi, Mal 4:6, had likened John to this prophet. See also Isa 40:3; and Mal 4:5-6.
To turn the hearts of the fathers] Gross ignorance had taken place in the hearts of the Jewish people; they needed a Divine instructer: John is announced as such; by this preaching and manner of life, all classes among the people should be taught the nature of their several places, and the duties respectively incumbent upon them, See Lu 3:10, c. In these things the greatness of John, mentioned Lu 1:15, is pointed out, Nothing is truly great but what is so in the sight of God. John’s greatness arose:
1st. From the plenitude of God’s Spirit which dwelt in him.
2. From his continual self-denial, and taking up his cross.
3. From his ardent zeal to make Christ known.
4. From his fidelity and courage in rebuking vice.
5. From the reformation which he was the instrument of effecting among the people reviving among them the spirit of the patriarchs, and preparing their hearts to receive the Lord Jesus.
To turn the hearts of the fathers to their children. By a very expressive figure of speech, Abraham, Isaac, and Jacob, and the rest of the patriarchs, are represented here as having their hearts alienated from the Jews, their children, because of their unbelief and disobedience; but that the Baptist should so far succeed in converting them to the Lord their God, that these holy men should again look upon them with delight, and acknowledge them for their children. Some think that by the children, the Gentiles are meant, and by the fathers, the Jews.
The disobedient] Or unbelieving, , the persons who would no longer credit the predictions of the prophets, relative to the manifestation of the Messiah. Unbelief and disobedience are so intimately connected, that the same word in the sacred writings often serves for both.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God was last spoken of, he must therefore be the him mentioned here, before whom John the Baptist was to go, according to the prophecy, Mal 4:5,6; from whence is an evident proof that Christ was the Lord our God, before whom John the Baptist came,
in the spirit and power of Elias, and therefore he is called Elias, Mal 4:5, as expounded by Christ, Mat 11:14; Mar 9:13. The Jews not understanding this keeps them in a vain expectation of a Messiah to this day, and of a personal coming of Elias before him. It is the observation of some learned men, that where the word power is added to the Spirit, or Holy Ghost, it signifies a more than ordinary measure and influence of the Spirit, as in Luk 1:35; Act 10:38; 1Co 2:4; 1Th 1:5. But I rather think that by that phrase, in the spirit and power, here is meant, with the same zeal and frame of spirit that Elijah had. We have before, in our notes upon Matthew, showed in how many things John the Baptist was like Elijah, to say nothing of his habit and the severity of his life, in respect of the most corrupt time wherein they both lived, their faithfulness in their ministry, their warmth and zeal in their work, their boldness, not fearing to reprove princes for their errors, &c.
To turn the hearts of the fathers to the children. Malachi addeth, and the heart of the children to their fathers; instead of which Luke hath, and the disobedient to the wisdom of the just; that is, to bring both young and old to repentance: the hearts of the fathers amongst the Jews to the doctrine of Christ and his apostles, their children; and the hearts of the Jews, which, with respect to Abraham, Isaac, and Jacob, and David, are children, to the doctrine which they embraced, and the ways of God wherein those just men walked, which is the doctrine of wisdom: to reconcile many amongst the Jews to that which some of them own and profess, though others of them are yet apostatized, and yet led away with the superstitions of those degenerate and corrupt times.
To make ready a people prepared for the Lord; to acquaint this part of the world with the Messias, and to prepare them for receiving him and his doctrine, which is presently to be revealed by himself, taking off peoples prejudices, and discovering and commending Christ to them. Or, by bringing men to a true repentance for their sins, and a sense of them, till which they cannot believe, to prepare them for a more internal reception of the Lord Jesus Christ. For John is said to have preached the doctrine of repentance for the remission of sins; and to have preached, saying, Repent, for the kingdom of heaven is at hand. Also defaming the Pharisees, who were the great enemies of Christ, by detecting to the people their hypocrisy. Thus he made
ready a people prepared for the Lord.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. before himbefore “theLord their God” (Lu 1:16).By comparing this with Mal 3:1;Isa 40:3, it is plainly “Jehovah”in the flesh of Messiah [CALVINand OLSHAUSEN] before whomJohn was to go as a herald to announce His approach, and apioneer o prepare His way.
in the spiritafter themodel.
and power of Eliasnothis miraculous power, for John did no miracle” (Joh10:41), but his power “turning the heart,” or with likesuccess in his ministry. Both fell on degenerate times; bothwitnessed fearlessly for God; neither appeared much save in thedirect exercise of their ministry; both were at the head of schoolsof disciples; the success of both was similar.
fathers to the childrentakenliterally, this denotes the restoration of parentalfidelity [MEYER andothers], the decay of which is the beginning of religious and socialcorruptionone prominent feature of the coming revival being putfor the whole. But what follows, explanatory of this, rather suggestsa figurative sense. If “the disobedient” be “thechildren,” and to “the fathers” belongs “thewisdom of the just” [BENGEL],the meaning will be, “he shall bring back the ancient spirit ofthe nation into their degenerate children” [CALVIN,c.]. So Elijah invoked “the God Abraham, Isaac, and Israel,“when seeking to “turn their heart back again” (1Ki 18:361Ki 18:37).
to make ready, &c.moreclearly, “to make ready for the Lord a prepared people,” tohave in readiness a people prepared to welcome Him. Such preparationrequires, in every age and every soul, an operationcorresponding to the Baptist’s ministry.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he shall go before him,…. The Lord his God, the Lord Jesus Christ, whose forerunner he was; the messenger of him, that according to the prophecies in Isa 40:3 was to go before him, and prepare his ways; as he did by his wonderful conception and birth, which made way for the more easy belief of the conception and birth of the Messiah, by a virgin; and by his preaching the doctrine of repentance, and administering the ordinance of baptism; which, were done to awaken the people’s expectation of the Messiah, and that he might be made manifest in Israel, and by pointing him out to them in his preaching:
in the spirit and power of Elias: or Elijah, the Syriac and Persic versions add, “the prophet”; John the Baptist, and Elijah, were men much of the same spirit and disposition, and of like power, life, and zeal in religion; and therefore the one goes by the name of the other: they both much conversed in the wilderness; agreed in the austerity of their lives; their habit and dress were much alike; they were both restorers of religion, when very low, and much decayed; were famous for their faithfulness in reproving the vices of kings, and for their warm zeal for true religion, and for the persecution they endured for the sake of it:
to turn the hearts of the fathers to the children in Mal 4:6 which is the prophecy referred to, it is added,
and the heart of the children to their fathers; which some understand, of his turning the degenerate offspring of the Jews, to the sentiments of their forefathers, and causing them to agree with them in their notions of the Messiah: others, of the turning of the Jews to Christ, and his apostles; and others, of his being a means, through his ministry and baptism, of reconciling Jews and Gentiles together, which is the great business of the Gospel dispensation, ushered in by John; and who preached that all men should believe in Christ, and baptized publicans and Roman soldiers, as well as Jews; and which sense pretty much agrees with the interpretation the Jews put upon the prophecy, as referring to Elijah the Tishbite, whom they expect in person, before the coming of the Messiah: say u they,
“Elijah comes to defile and to cleanse (i.e. to pronounce what things are clean or unclean), and to remove afar off, and to bring near (i.e. to determine what families are legitimate or illegitimate). R. Simeon says, “to compose differences”; and the wise men say, neither to remove, nor to bring near, but , “to make peace” in the world; as it is said, “behold, I send unto you Elijah the prophet”, c. “and he shall turn the heart of the fathers”, c.”
But the true meaning is, that John the Baptist, who is meant by Elias, should be an instrument of turning fathers with their children, and children with their fathers, to the Lord that he should be a means of converting both fathers and children, one as well as another and to gather persons of every age and station; for the particle which we render “to”, is the same as , “with”, as Kimchi on the text observes: “and the disobedient to the wisdom of the just”. By the “disobedient” are meant, either Jews or Gentiles; some understand it of the Gentiles, who were children of disobedience, before the light of the Gospel came among them: but rather the former are meant, who were a disobedient, rebellious, and gainsaying people; who were gone off from the wisdom, knowledge, and religion, of the just, or righteous ones, their forefathers; who prophesied of Christ, rejoiced to see his day, longed for him, and believed in him: now John was to be an instrument of turning some of the unbelieving Jews, to the true knowledge of salvation by Christ; which their righteous progenitors waited for, had a right knowledge of, and an interest in: and of leading them either into the Gospel of Christ, that wisdom of God is a mystery; the manifold wisdom of God, in which he has abounded in all wisdom and prudence: and which the righteous men among the Jews, searched diligently into, attained some knowledge of, and which even the holy angels desire to look into; so the patriarchs were called just, or righteous; as righteous Abel, just Noah, c. and so the Jewish fathers: hence in the Targum on Jer 12:5 mention is made of thy fathers, “the just”, who were of old: or to Christ himself, who is the wisdom of God, and in whom are hid all the treasures of wisdom and knowledge, to know him, and believe in him who in the same Targum on Jer 23:5 is called , “the Messiah of the just”.
To make ready a people prepared for the Lord. The Vulgate Latin and Syriac versions read, “a perfect people”; and the Persic version, “all the people”: not all the people of the Jews, but God’s elect among them who from all eternity were “prepared”, as a people in a covenant relation, as the portion of Christ, and as his spouse and bride, and as such, given to him; they were in electing grace, vessels of mercy, afore prepared for glory; and heaven, as a kingdom, was prepared for them from the foundation of the world: they were provided with all spiritual blessings, which were prepared for them, and bestowed on them in heavenly places, in Christ, before the foundation of the world; even all their grace, and all their glory; yea, even their good works are such, which God has foreordained, or foreprepared that they should walk in. Now, the work of John the Baptist, was “to make ready” this people, by pointing out to them, in a ministerial way, wherein their readiness lay, to meet the Lord, and be for ever with him in heaven; not in a civil, moral, or legal righteousness; or in outward humiliation for, and abstinence from sin; nor in a submission to Gospel ordinances, and in a mere profession of religion, and in an observance of a round of duties; but in justification by the righteousness of Christ, and in regeneration and sanctification, by his Spirit and grace; the one giving a right to, the other a meetness for the heavenly inheritance: and John; and so any other Gospel minister, may be said to make ready a people, in this sense; when they are the instruments of the regeneration and conversion of sinners, and of leading them to the righteousness of Christ, for their justification before God, and acceptance with him.
u Misn. Ediot, c. 8. sect. 7.
Fuente: John Gill’s Exposition of the Entire Bible
Before his face ( ). Not in the ancient Greek, but common in the papyri as in LXX and N.T. It is a vernacular Koine word, adverb used as preposition from adjective , and that from (the one who is in sight).
Autou here seems to be “the Lord their God” in verse 16 since the Messiah has not yet been mentioned, though he was to be actually the Forerunner of the Messiah.
In the spirit and power of Elijah ( ). See Isa 40:1-11; Mal 3:1-5. John will deny that he is actually Elijah in person, as they expected (Joh 1:21), but Jesus will call him Elijah in spirit (Mark 9:12; Matt 17:12).
Hearts of fathers ( ). Paternal love had died out. This is one of the first results of conversion, the revival of love in the home.
Wisdom (). Not , but a word for practical intelligence.
Prepared (). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias.
Fuente: Robertson’s Word Pictures in the New Testament
Wisdom [] . Wyc., prudence. This is a lower word than sofia, wisdom (see on Jas 3:13). It is an attribute or result of wisdom, and not necessarily in a good sense, though mostly so in the New Testament.. Compare, however, the use of the kindred word fronimov in Rom 11:25; Rom 12:16 : wise in your own conceits; and the adverb fronimwv, wisely, of the unjust steward, Luk 16:8. It is practical intelligence, which may or may not be applied to good ends. Appropriate here as a practical term corresponding to disobedient. Prepared [] . Adjusted, disposed, placed in the right moral state.
Fuente: Vincent’s Word Studies in the New Testament
1) “And he shall go before him,” (kai autos proeleusetai enopion autou) “And he will go before him,” as prophesied, Isa 40:3; Mal 4:5; Mat 3:3, as an herald to announce, and as a pioneer to prepare, the way for Jesus. One difference between John and Elias is that John did no miracles. Joh 20:4.
2) “In the spirit and power of Elias,” (en pneumati kai dunamei Eliou) “In spirit and power of Elias,” of the source and kind of, spirit dynamics that Elias had, as expressed 1Ki 21:20; 2Ki 1:8; Mat 3:4; as a rugged individualist he went forth among the common people, Mal 4:6.
3) “To turn the hearts of the fathers to the children,” (epi strepsai kardias pateron epi tekna) “To turn the hearts or affections of fathers to or toward children,” toward their duties to teach their children of their need of a redeemer and that the long awaited one was at hand.
4) “And the disobedient to the wisdom of the just;” (kai apeitheis en phronesei dikaion) “And disobedient ones (of Israel) to the understanding of the just,” to justice and righteousness in deed, not merely as a formality. To turn them back to God in spirit, not merely in form, 1Ki 18:36-37.
5) “To make ready a people prepared for the Lord.” (epoi masai kurio laon kateskeuasmenon) “To prepare a people completely prepared for the Lord,” upon His coming; that is, a people prepared to welcome and receive Him, as a people for His name’s sake, the Church, Act 15:14; Joh 16:1 to Joh 17:26.
Fuente: Garner-Howes Baptist Commentary
17. And he shall go before him By these words he points out what would be John’s office, and distinguishes him by this mark from the other prophets, who received a certain and peculiar commission, while John was sent for the sole object of going before Christ, as a herald before a king. Thus also the Lord speaks by Malachi,
“
Behold, I will send my messenger, and he shall prepare the way before me,” (Mal 3:1.)
In short, the calling of John had no other design than to secure for Christ a willing ear, and to prepare for him disciples. As to the angel making no express mention of Christ in this passage, but declaring John to be the usher or standard-bearer of the eternal God, we learn from it the eternal divinity of Christ. With the spirit and power of Elijah By the words spirit and power, I understand the power or excellency of the Spirit, with which Elijah was endued; for we must not here indulge in a dream like that of Pythagoras, that the soul of the prophet passed into the body of John, but the same Spirit of God, who had acted efficaciously in Elijah, afterwards exerted a similar power and efficacy in the Baptist. The latter term, power, is added, by way of exposition, to denote the kind of grace which was the loftiest distinction of Elijah, that, furnished with heavenly power, he restored in a wonderful manner the decayed worship of God; for such a restoration was beyond human ability. What John undertook was not less astonishing; and, therefore, we ought not to wonder if it was necessary for him to enjoy the same gift.
That he may bring back the hearts of the fathers Here the angel points out the chief resemblance between John and Elijah. He declares that he was sent to collect the scattered people into the unity of faith: for to bring back the hearts of the fathers is to restore them from discord to reconciliation; from which it follows, that there had been some division which rent and tore asunder the people. We know how dreadful was the revolt of the people in the time of Elijah, how basely they had degenerated from the fathers, so as hardly to deserve to be reckoned the children of Abraham. Those who were thus disunited Elijah brought into holy harmony. Such was the reunion of parents with children, which was begun by John, and at length finished by Christ. Accordingly, when Malachi speaks of “turning the hearts of the fathers to the children,” (Mal 4:5,) he intimates that the Church would be in a state of confusion when another Elijah should appear; and what was that state is plain enough from history, and will more fully appear in the proper place. The doctrine of Scripture had degenerated through countless inventions, the worship of God was corrupted by very gross superstition, religion was divided into various sects, priests were openly wicked and Epicureans, the people indulged in every kind of wickedness; in short, nothing remained sound. The expression, bring back the hearts of the fathers to the children, is not literally true; for it was rather the children who had broken the covenant and departed from the right faith of their fathers, that needed to be brought back But though the Evangelist does not so literally express that order of bringing back, the meaning is abundantly obvious, that, by the instrumentality of John, God would again unite in holy harmony those who had previously been disunited. Both clauses occur in the prophet Malachi, who meant nothing more than to express a mutual agreement.
But as men frequently enter into mutual conspiracies which drive them farther from God, the angel explains, at the same time, the nature of that bringing back which he predicts, the disobedient to the wisdom of the just. This deserves attention, that we may not foolishly allow ourselves to be classed with ungodly men under a false pretense of harmony. Peace is a sounding and imposing term, and, whenever the Papists meet with it in scripture, they eagerly seize upon it for the purpose of raising dislike against us, as if we, who are endeavoring to withdraw the world from its base revolt, and bring it back to Christ, were the authors of divisions. But this passage affords a fine exposure of their folly, when the angel explains the manner of a genuine and proper conversion; and declares its support and link to be the wisdom of the just Accursed then be the peace and unity by which men agree among themselves apart from God.
By the wisdom of the just is unquestionably meant Faith, as, on the contrary, by the disobedient are meant Unbelievers. And certainly this is a remarkable encomium on faith, by which we are instructed, that then only are we truly wise unto righteousness when we obey the word of the Lord. The world too has its wisdom, but a perverse and therefore destructive wisdom, which is ever pronounced to be vanity; though the angel indirectly asserts that the shadowy wisdom, in which the children of the world delight, is depraved and accursed before God. This is therefore a settled point, that, with the view of becoming reconciled to each other, men ought first to return to peace with God.
What immediately follows about making ready a people prepared for the Lord, agrees with that clause, that John, as the herald of Christ, would go before his face, (Mal 3:1😉 for the design of his preaching was to make the people attentive to hear the instruction of Christ. The Greek participle κατεσκευασμένον, it is true, does not so properly mean perfection as the form and adaptation by which things are fitted for their use. This meaning will not agree ill with the present passage. John was commissioned to fit or mould to Christ a people which, formerly ignorant and uneducated, had never shown a desire to learn.
Fuente: Calvin’s Complete Commentary
(17) To the wisdom of the just.The margin, by the wisdom, is undoubtedly the right rendering.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. He John.
Go before him That is, before the Lord their God. This seems to be a clear ascription of the divine title to the Messiah, before whom John was to go.
In the spirit and power of Elias
Turn the heart of the fathers to the children Not the heart of the children to the fathers, mark; but the heart of the fathers to the children. The fathers here are the holy ancestry of degenerate Israel, and they have, as it were, been offended with the apostacy of their descendants. But John shall so infuse a better spirit into this generation that a reconciliation shall take place between the holy olden time and the fallen
present. A people A clear allusion to the admission of the Gentiles into the Church of God.
Fuente: Whedon’s Commentary on the Old and New Testaments
“And he will go before his face in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to walk in the wisdom of the just, to make ready for the Lord a people prepared for him.”
For Zacharias’ promised son John is to be the Elijah who was promised by Mal 4:5, walking in the spirit and power of Elijah, walking before the face of God, to bring unity and love in Israel, to reconcile fathers and sons, and to make those who are disobeying God and His word, walk in the wise way proclaimed by just men, whether of the present or of the past. Elijah was a prophet very much connected with the Spirit, and his ‘spirit’ was passed on to Elisha (2Ki 2:9; 2Ki 2:15). Now again it would be passed on to another, to the son of Zacharias. ‘The wisdom of the just’ might very much have in mind such words as those of the wisdom books like Proverbs and Ecclesiastes and also include the words of the prophets. And the final purpose in all this will be to produce a people whose hearts are prepared to be ready to receive the Lord. He will ‘make ready a people prepared for Him’, as Malachi had declared.
The idea of ‘turning the hearts of the fathers to the children’ in Malachi seems to mean reconciliation between fathers and sons, in other words the restoration of harmony in Israel (compare the references in Acts to the harmony of God’s new people), but it might also include the idea that the ancient fathers, who would be despairing of what their children had now become, would now be reconciled to them because of the change that would take place in their lives. Compare Isa 63:16, where the people cried ‘Israel (Jacob) does not know us’. But now as a result of the work of John ‘Israel’ (Jacob) would once more know them. This would then see ‘the disobedient to walk in the wisdom of the just’ as a reverse parallel, the disobedient being the children and the just the ancient fathers, including the prophets. The children would once more walk as their fathers had walked, as receptive and open to God and all His ways.
It will be noted that at this point there is no definite reference to the Messiah, but that is probably because the description is based on Mal 4:5 where also there is no reference to the Messiah. The stress therefore is on the fact that John will be the expected Elijah. But as he was to come before ‘the great and terrible Day of the Lord’ the connection with the Messiah can hardly be doubted. In his later prophecy (Luk 1:67-79) the connection of John with the Messiah is made very clear.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 1:17. And he shall go before him, &c. That is, before Jesus Christ, here stiled the Lord their God. The son of Zacharias had the spirit of Elijah, equalling if not exceeding him in severity of manners, in courage, and in sustaining persecutions; for he was clad in a garment of camel’s hair, fed on locusts and wild honey, rebuked sinners of the highest distinction with great boldness, and was put to death on that account. He had the power also of Elijah; for though he did no miracle, he was honoured with the like success in restoring the lost spirit of true religion among his countrymen. Nay, he even excelled Elijah in that, which is properly the power of a prophet, and to which all his other gifts were subservient,the power of converting men; being in this more successful without miracles, than Elijah had been with them. By his preaching he made such a general change in the manners of the nation, that he turned the hearts of the fathers Abraham, Isaac, and Jacob, to their children the Jews, from whom they had been alienated, on account of their wickedness; and the hearts of the children to their fathers, by be-getting in them a love of religion and religious characters, and by so doing prepared a people for the coming of the Lord. See the note on Mal 4:5-6 and on Mar 9:10. Some, however, render the passage, To turn the hearts of the fathers with the children, and the disobedient to a sense of righteousness, &c. Dr. Doddridge translates and paraphrases it thus: “He shall meet with such glorious success in his ministry, as to convert the hearts of the fathers with those of the children; that is, he shall bring many, both of the rising and the declining age, to that real piety towards God, which will be the surest band of their mutual duty towards each other: and many of those who have hitherto been disobedient to the wisdom of the just (that is, insensible of the obligations to real religion, which is the greatest: wisdom,) shall be made ready, as a people prepared for the Lord; their minds being raised to an expectation of the Messiah, and a disposition to welcome him when he shall appear.”
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1466
JOHN THE FORERUNNER OF JESUS
Luk 1:17. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
THE Mosaic dispensation may be called the age of prophecy; for under it was foretold every thing which should be accomplished to the end of time. The nearer the prophets arrived to the commencement of the Christian era, the more minute and circumstantial were their predictions respecting it. Other prophets had spoken largely of the Messiah; but Malachi, the last of them, points out his harbinger; and closes the prophetic canon with announcing the mission of one, who should prepare the world for his reception [Note: Mal 4:5-6.]. Accordingly, about the time that Christ was to come, it was expected that Elijah, or at least some prophet like unto him, should first appear [Note: Hence those questions put to the Baptist, Joh 1:21 and to our Lord, Mat 17:10-13.]. Hence, when the angel was sent to Zacharias to inform him, that he in his old age should have a son, who was destined by God to the office of introducing the Messiah; he cited that very prophecy of Malachi, and cast the true light upon it: he told him, that this son of his should go before the Messiah in the spirit and power of Elias, and have the honour of announcing to the world the Messiahs advent.
Respecting this person, thus solemnly foretold, and thus miraculously born, we shall be led to notice two things;
I.
His character
It is in a comparative view that the text requires us to consider this:
He came in the spirit and power of Elijah, whom he closely resembled
[The resemblance may be seen in the endowments of their mind [Note: They were both men of eminent piety. Compare 1Ki 17:24 and Jam 5:17 and 2Ki 2:9; 2Ki 2:11. with Luk 1:15. Joh 5:35. Mat 11:9; Mat 11:11.] the habits of their life [Note: They were self-denied and dead to the world. Compare 1Ki 17:3-6; 1Ki 17:10 and 2Ki 1:8. with Mat 3:4 and Luk 1:80.] the exercise of their ministry [Note: They were bold reprovers and successful reformers. Compare 1Ki 18:17-40; 1Ki 21:19-24 and 2Ki 1:3-4. with Luk 3:7-14; Luk 3:16-19 and Mat 21:32.] ]
In this view, John is said to be great in the sight of the Lord
[Such a character will not be admired amongst men: but with God it is in the highest estimation. We grant that, in some respects, it is not so much suited to us, as it was to John, and the particular office he sustained: but, for the most part, it is proper for every person in every age, and most of all for ministers. It is proper that we be filled with the Holy Ghost; and if we be so even from our mothers womb, happy are we. We ought also to shew a holy superiority to the world, to sit loose to its cares and pleasures, and to be regardless of its frowns or favours. We should dare to serve our God, even though the whole nation have departed from him: and bear our testimony against sin, by whomsoever it be committed. We should shew ourselves determinately on the Lords side, and shine as lights in a dark world.]
Suited to his august character Was,
II.
His office
This was peculiar to himself; he alone of all the sons of men was appointed to be the forerunner of his Lord
[It was customary for great personages to send messengers before them to prepare their way: and such a messenger was John the Baptist [Note: Mal 3:1. with Mat 11:10; Mat 11:14.]. It was highly proper that so glorious a person as the Messiah should not even appear to come in a surreptitious or clandestine manner; but that the minds of men should be directed to him, and his arrival be made the subject of general expectation. Hence we find, that the great argument by which John excited men to repentance, was this, The kingdom of heaven is at hand. He continually disclaimed all pretensions to the Messiahship himself, and directed them to One, who was speedily to arise among them, whose shoe-latchet he was not worthy to unloose. As the Messiahs harbinger, he strove to prepare the hearts of men for his reception. Men of all ages and descriptions were warned by him; and fathers with their children were turned by him unto the Lord their God. The most disobedient among them were converted by him to the wisdom of the just, even to that adorable Jesus, whom all the righteous love, and in the love of whom true wisdom consists. This was the end and aim of his whole ministry, even to point men to that Lamb of God that taketh away the sins of the world: and, having succeeded in this according to his fathers prediction [Note: ver. 76, 77.], he was glad himself to decrease, that the Messiah might increase and be glorified [Note: Joh 3:30.].]
But similar to his, is the office of every minister
[The minds of the generality are as regardless of Christ as if he had never come into the world; they take his name indeed into their lips, but have no desire after his salvation in their hearts. Hence arises the necessity of crying to them continually, Behold the Lamb of God, behold him, behold him [Note: Isa 65:1.]! Him we must exalt as the only Saviour of the world; and account our lives well spent, if we be the favoured instruments of converting but a few to him ]
We cannot but observe from this subject,
1.
How great a person Christ must be
[From the preparations which were made for his reception, we are led to expect that he was possessed of more than human dignity: and accordingly we find him identified with Jehovah [Note: Compare Mal 3:1. with Mat 11:10.], and designated as the Lord our God [Note: ver. 16.]. Yes: he was Emmanuel, God with us, or, as he is elsewhere called, the great God and our Saviour Jesus Christ [Note: Tit 2:13.]. While therefore we contemplate his advent, let us think of it with the profoundest admiration, and the most lively gratitude.]
2.
How important must be the knowledge of him
[The very end for which John was miraculously given to the world, was to bear witness to Christ, and to commend him to the Jewish nation. Was then the knowledge of Christ of such importance to the Jews? Surely it is no less so to us: our salvation depends upon it, as well as theirs: and therefore we should all ask ourselves, What think I of Christ? What am I the better for him? What hope have I in him? In him alone can we find acceptance, and by him alone can we, be justified. To him then let us direct our most assiduous attention, and count all things but as dross and dung for the excellency of the knowledge of him.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
Ver. 17. In the spirit and power of Elias ] There is a great agreement between the times of Elijah and John Baptist. Herod answereth to Ahab, Herodias to Jezebel, &c.
The disobedient to the wisdom of the just ] i.e. By his preaching he shall turn the hearts of the Gentiles to the Jews, and by his baptism tie them up, as it were, together. He made them (according to the phrase that Josephus useth of him) to convent or knit together in baptism, . (Joseph. Antiq., xviii. 7.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17. ] . i.e. . , manifest in the flesh. De Wette denies this interpretation, as contrary to all analogy: and yet himself explains the expression by saying that what the Messiah does, is in Scripture ascribed to God as its doer (similarly Meyer). But why? because Messiah is GOD WITH US. This expression is besides used (see Zec 14:5 ) in places where the undoubted and sole reference is to the Messiah. See Bleek’s note, in which he decides for this view, as against that which refers directly to the Messiah as the Son of God.
. . . ] As a type, a partial fulfilment, of the personal coming of Elias in the latter days (see note on Mat 11:13-14 ). Bleek remarks that it was not in the wonder-working agency of Elias that John was like him, for “John did no miracle,” but in the power of his uttered persuasion.
. ] The first member only of the sentence corresponds with Malachi, and that not verbatim. The angel gives the exposition of the second member, , for of course that must be understood in the better sense, of the good prevailing, and the bad becoming like them.
, as in reff., not unbelieving , but disobedient. On the verb , see note, Heb 3:18 , and on , note, Eph 2:2 .
is elliptic for see reff.
Augustine, De Civ. Dei, xx. 29, vol. vii. ‘est sensus, ut etiam filii sic intelligant legem , id est, Judi, quemadmodum patres eam intellexerunt , id est Prophet, in quibus erat et ipse Moyses:’ so also Kuinoel, but erroneously, for both articles would be expressed, .
Fuente: Henry Alford’s Greek Testament
Luk 1:17 . . .: not a reference to John’s function as forerunner of Messiah, but simply a description of his prophetic character. He shall go before God (and men) = be , in his career, an Elijah in spirit and power, and function; described in terms recalling Mal 4:6 .
Fuente: The Expositors Greek Testament by Robertson
go = goforth.
the spirit and power. Figure of speech Hendiadys (App-6) = the
spirit = yea, the powerful spirit (Mal 4:5).
Elias = Elijah.
to turn, &c. Reference to Mal 3:1 with Mal 4:5, Mal 4:6.
See App-107.
disobedient = unbelieving. to = in. Greek. en. App-104.
wisdom. Greek. phronesis (not sophia) = understanding. Occurs only here, and Eph 1:8 = the product of Sophia. See notes on Job 28:28; Job 40:4.
Fuente: Companion Bible Notes, Appendices and Graphics
17.] . -i.e. . , manifest in the flesh. De Wette denies this interpretation, as contrary to all analogy: and yet himself explains the expression by saying that what the Messiah does, is in Scripture ascribed to God as its doer (similarly Meyer). But why? because Messiah is GOD WITH US. This expression is besides used (see Zec 14:5) in places where the undoubted and sole reference is to the Messiah. See Bleeks note, in which he decides for this view, as against that which refers directly to the Messiah as the Son of God.
. . .] As a type, a partial fulfilment, of the personal coming of Elias in the latter days (see note on Mat 11:13-14). Bleek remarks that it was not in the wonder-working agency of Elias that John was like him, for John did no miracle,-but in the power of his uttered persuasion.
.] The first member only of the sentence corresponds with Malachi, and that not verbatim. The angel gives the exposition of the second member,- ,-for of course that must be understood in the better sense, of the good prevailing, and the bad becoming like them.
, as in reff., not unbelieving, but disobedient. On the verb , see note, Heb 3:18, and on , note, Eph 2:2.
is elliptic for see reff.
Augustine, De Civ. Dei, xx. 29, vol. vii.-est sensus, ut etiam filii sic intelligant legem, id est, Judi, quemadmodum patres eam intellexerunt, id est Prophet, in quibus erat et ipse Moyses: so also Kuinoel, but erroneously, for both articles would be expressed,- .
Fuente: The Greek Testament
Luk 1:17. , himself) In antithesis to the others (, many), Luk 1:16.-, before His face) in His immediate presence.-, …, to turn [convert], etc.) The language in this passage, as often in prophecies, is figurative, abbreviated, and as it were poetically with this sense: John shall effect that the parents as well as the children alike, the disobedient as well as the just alike, men of every age and character, may be prepared for the Lord. But it was not convenient to say: He will convert [turn] the disobedient and the unjust along with the obedient and just alike; for the just need no conversion. Therefore, instead of the concrete, the abstract is used: He will convert the disobedient to the state of mind of the just; i.e. those who disregard Gods law he will convert, or bring to such a state, that they will join themselves to the number of the just, putting on the docility and wisdom of these latter; and, just as the just are ready, so will the disobedient become ready for the Lord.-, hearts) The heart is therefore the seat of conversion, of obedience, and of prudence.- , of the fathers along with the children alike) Mal. 3:24, , LXX. , . The expression is equivalent to a proverb, so as to signify the multitude-the many converted (Luk 1:16). So Gen 32:11, . So decidedly , Exo 20:5; Exo 34:7 : also , Jdg 15:8. See also , Amo 3:15; Jdg 12:1; and , in the Son of Sir. (see the quotation below). At the same time there may be designed to be marked the care of the fathers for the salvation of their children, as opposed to what takes place in a flight such as Jer 47:3 describes, , .- , and the disobedient in [to] the wisdom [prudence] of the just) This is set down instead of what is found in Malachi: and the heart of the children upon [super: but Engl. Vers. to] their fathers. Disobedience is especially the fault of youths: prudence [wisdom] and justice are especially becoming in fathers. The angel says, in the prudence, not into [to] the prudence. The feeling [sentiments] of those who are just, is immediately put on in conversion.- , to make ready a people prepared for the Lord) Asyndeton [absence of copulative between and ]: to convert [turn], to make ready. The people is to be made ready, lest the Lord, finding the people not ready for Him, should crush them with His majesty [Lest I come and smite the earth with a curse], Mal 4:6. A people prepared, i.e. complying with the instructions of John, who makes them ready, and obedient to the Lord; no longer having such hearts as are described in Pro 15:7, , LXX. , The hearts of fools are not safe [Engl. Vers. from Hebr., But the heart of the foolish doeth not so, i.e. do not disperse knowledge]. Let the antithetic terms be noted, and ; and the kindred terms and . Concerning Elias, see Sir 48:11, , . That the work of the Son of Sirach is far from a low and common one, its accordance with the angels words proves. See also Mat 23:34, note.
Fuente: Gnomon of the New Testament
shall go
See, Mal 4:5 (See Scofield “Mat 17:10”)
Fuente: Scofield Reference Bible Notes
before: Luk 1:16, Joh 1:13, Joh 1:23-30, Joh 1:34, Joh 3:28
in: Mal 4:5, Mal 4:6, Mat 11:14, Mat 17:11, Mat 17:12, Mar 9:11-13, Joh 1:21-24, Rev 20:4
power: 1Ki 17:1, 1Ki 18:18, 1Ki 21:20, 2Ki 1:4-6, 2Ki 1:16, Elijah, Mat 3:4, Mat 3:7-12, Mat 14:4
turn: Luk 3:7-14, Mal 4:6
and the: Isa 29:24, Mat 21:29-32, 1Co 6:9-11
to: or, by
to make: 1Sa 7:5, 1Ch 29:18, 2Ch 29:36, Psa 10:17, Psa 78:8, Psa 111:10, Amo 4:12, Act 10:33, Rom 9:23, Col 1:12, 2Ti 2:21, 1Pe 2:9, 2Pe 3:11-14, 1Jo 2:28
Reciprocal: 1Ki 18:37 – thou hast turned 2Ki 1:8 – an hairy man 2Ch 19:4 – brought Isa 40:3 – Prepare Jer 31:18 – turn Dan 12:3 – turn Mal 2:6 – and did Mal 3:1 – and he Mat 3:1 – preaching Mat 3:3 – Prepare Mat 3:11 – but Mat 17:3 – Elias Mar 6:15 – it is Elias Mar 9:12 – restoreth Mar 9:13 – Elias Luk 1:76 – thou shalt Luk 3:4 – Prepare Luk 9:30 – Elias Luk 10:1 – whither Joh 1:31 – but Act 6:10 – the spirit Act 9:17 – the Lord Act 9:35 – turned 1Co 15:47 – the Lord Heb 1:8 – O God Rev 2:5 – and do
Fuente: The Treasury of Scripture Knowledge
A PREPARED PEOPLE
A people prepared for the Lord.
Luk 1:17
Prepared for the Lord! How shall it be? I cannot do as Elias did; but I can follow his teaching. You remember the teaching of John the Baptist. You must be prepared to recognise Christ when He comes, and to know Him. This the Baptist taught. He placed the people in a position that they should know Christ when they saw Him. How are you to be prepared?
I. Christ must be no new Christ to you.You must have heard His voice; seen His face; felt His love.
II. You must have a deep sense of sin.Repent ye, for the kingdom of heaven is at hand. No one must stand there who has not learnt to stoop very low.
III. You must be exact, faithful, diligent in your daily duties.Doing whatever you do heartily; a man of large charities, a man of unselfish habits, a man of strict integrity in business, a man of self-government, a man of moderation, a man of content, a man of humility.
IV. You must be baptizednot with the baptism of water only, but with the baptism of the Spirit.
V. You must be much in the use of the ordinancesloving the shadows till the substance comes, learning the original by the pictures He has left to you; frequent in your Holy Communion.
Rev. James Vaughan.
Fuente: Church Pulpit Commentary
7
Elias (Elijah) was a powerful prophet in the Old Testament, and John was to be given a spirit of power like his. Turn the hearts of the fathers, etc., refers to the same as at verse 16. A people prepared for the Lord means the people whom John baptized in preparing a people for Christ.
Fuente: Combined Bible Commentary
And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
[In the Spirit and power of Elias.] I. The Baptist is Elias, as our Saviour was David; that is, the antitype, Jer 30:9; Mal 4:5; Hos 3:5; etc. It is less wonder that the Jews, from the words of Malachi, should expect the personal coming of Elijah, since there are not a few Christians that would be looking for the same thing, although they have an angel in this place interpreting it otherwise, and our blessed Saviour elsewhere himself [Mat 11:14]; “This is Elias which was for to come.” But they misunderstood the phrase of the “great and dreadful day of the Lord”; as also were deceived into the mistake by the Greek version, “that Elias must come before the last judgment.”
II. It is not said by the prophet Malachi, “Behold I will send you Elijah the Tishbite;” but “Elijah the prophet “; which perhaps might be better rendered, “Behold I send you a prophet Elijah.” And I may confidently say it would not be so wide from the sense and meaning of Malachi as the Greek interpreters, who by a prodigious daringness in favour of the Jewish traditions, have rendered it, I send you Elijah the Tishbite.
III. If I mistake not, “Elias the prophet” is but twice mentioned (I mean in those very terms) throughout the whole book of God: once in this place in Malachi, the other in 2Ch 21:12. And in both those places I believe it is not meant Elijah the Tishbite in his own person, but some one in the spirit and power of him. That the words in Malachi should be so understood, both the angel and our Saviour teach us, and it seems very proper to be so taken in that place in the Chronicles.
IV. That great prophet that lived in Ahab’s days is called the Tishbite; throughout the whole story of him, and not the prophet. Nor is he called the prophet, Luk 4:25 (where yet it is said, ‘Eliseus the prophet’); nor by St. Jam 5:17. For the very word Tishbi; which is his epithet, sufficiently asserts his prophetic dignity when it denotes no other than a converter. For whence can we better derive the etymology? To which indeed the prophet Malachi seems to have alluded, “Behold, I send you Elijah the prophet, and he shall turn;” etc.
V. But be it so that he might be called Tishbite from the city Toshab; as the Targum and other Rabbins would have it (which yet is very farfetched), that very thing might evince that it is not he himself that is meant by Malachi, but some other, because he doth not mention the Tishbite; but a prophet Elias, that is, a prophet in the spirit of Elias.
So among the Talmudists, any one skilled in signs and languages is called Mordecai, viz. Because he is like him who lived in the days of Ahasuerus.
[To turn the hearts of the fathers to the children.] John came in the power of Elias; not that power by which he wrought miracles [for John wrought none, Joh 10:41]; but “in the power of Elias turning the hearts of men,” etc. Elias turned many of the children of Israel towards the Lord their God, 1 Kings_18; so did John, who over and above “turned the hearts of the fathers towards their children.” Which what it should mean is something dark and unintelligible. You will hardly allow the Jews’ gloss upon this place, who do so greatly mistake about the person, and who will allow nothing of good to be done by the Elias they expect, but within the compass of Israel. But are not the Gentiles to be converted? They in the prophets’ dialect are ‘the children of Zion, of Jerusalem, of the Jewish church’: nothing more frequent. And in this sense are the words of Malachi we are now handling to be understood: ‘Elias the Baptist will turn the hearts of the Jews towards the Gentiles, and of the Gentiles towards the Jews.’ This was indeed the great work of the gospel, to bring over the Jew and Gentile into mutual embraces through the acknowledgment of Christ: which John most happily began, who came that “all men through him might believe,” Joh 1:7; yea, and the Roman soldiers did believe as well as the Jews, Luk 3:14.
[The disobedient to the wisdom of the just.] The Greek in Malachi hath it, the heart of a man towards his neighbour. The words of the prophet having been varied, the angel varies too, but to a more proper sense. For the Gentiles were not to be turned to the Jews as such, or to the religion of the Jews, but to God “in the wisdom of the just.” “The children to the fathers”: the phrase fathers; according to the Jewish state at that time, was of doubtful sound, and had something of danger in it; for by that word generally at that time, was meant nothing else but the Fathers of Traditions, to whom God forbid any should be turned to those fathers in the folly of traditions, but to God in the wisdom of the just.
Fuente: Lightfoot Commentary Gospels
Luk 1:17. Before him in his presence. Go before implies the coming of the Messiah, but in his presence refers to the Lord their God.
In the spirit and power of Elijah. An evident allusion to Mal 3:1; Mal 4:5-6. See on Mat 11:14; Mat 17:11.
To turn the hearts of the fathers to the children. Parental affection had grown cold amidst the moral corruption; the reformer would strengthen these ties. This is better than the explanation: to restore to the children the devout disposition of their fathers. True reformation strengthens family ties. This is the principle, prophesied by the last Old Testament prophet, announced by an angel in the first ray of light ushering in the New Dispensation, fulfilled in Johns ministry, in the whole history of Christianity. Whatever weakens family ties cannot be reform.
And the disobedient; immoral, in contrast with just.
To the wisdom of the just. Lit, in the wisdom. This is the sphere in which the results will occur: some take in as meaning by, but this is less usual.
To make ready for the Lord, i.e., for God. A preparation for the coming of the Messiah is undoubtedly meant, but the thought of Gods appearing when the Messiah appeared underlies the prediction.
A prepared people. Not the people of Israel, but a people prepared out of Israel.
Fuente: A Popular Commentary on the New Testament
Luk 1:17. He shall go before him Namely, before Christ; in the spirit and power of Elias With the same integrity, courage, austerity, and fervour, and the same power of God attending his word. The son of Zacharias equalled, if not exceeded, Elijah in zeal for God, in severity of manners, in fortitude, and in sustaining persecutions. For he was clad in a garment of camels hair, fed on locusts and wild honey, rebuked sinners of the highest distinction with great boldness, and was put to death on that account. He had the power also of Elijah; for though he did no miracle, he was honoured with the like success in restoring the lost spirit of true religion among his countrymen. Nay, he even excelled Elijah in that which is properly the power of a prophet, and to which all other gifts are subservient, the power of converting men; being in this more successful without miracles than Elijah had been with them. To turn the hearts of the fathers to the children To reconcile those that are at variance, to put an end to the most bitter quarrels, such as are very frequently those between the nearest relations; and the disobedient to the wisdom of the just Or, the righteous. And the most obstinate sinners to true wisdom, which is only found among them that are righteous before God. Dr. Waterland reads, To turn the hearts of the fathers with the children, (thus also Dr. Hammond,) and the disobedient to a sense of righteousness; Greek, . Nearly to the same purpose is Dr. Doddridges paraphrase. According to that prediction of Malachi with which the sacred canon concludes, he shall meet with such glorious success in his ministry, as to convert the hearts of the fathers with those of the children; that is, he shall bring many, both of the rising and the declining age, to that real piety toward God, which will be the surest band of their mutual duty toward each other: and many of those who have hitherto been disobedient to the wisdom of the just, that is, insensible of the obligations to real religion, which is the greatest wisdom, shall he make ready, as a people prepared for the Lord, raising in their minds an expectation of the Messiah, and a disposition to welcome him when he shall appear. See the former clause more fully explained in the note on Mal 4:6.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 17
Elias; Elijah. The meaning is, With the boldness and energy which characterized the prophet Elijah.–To turn the hearts, &c.; to bring back again the religious spirit of the fathers to the present generation.
Fuente: Abbott’s Illustrated New Testament
1:17 And he shall go {r} before him {s} in the spirit and power of Elias, to turn the {t} hearts of the fathers to the children, and the disobedient to the {u} wisdom of the just; to make ready a people prepared for the Lord.
(r) As they used to go before kings, and when you see them, you know the king is not far off.
(s) This is spoken by the figure of speech metonymy, taking the spirit for the gift of the spirit; as you would say, the cause of that which comes from the cause.
(t) By the figure of speech synecdoche he shows that he will take away all types of enmities which used to breed great troubles and turmoils among men.
(u) Wisdom and goodness are two of the main causes which make men revere and honour their fathers.