Luke 1:17

King James Version (KJV)

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.

Adam Clarke
Bible Commentary

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 1 Kings 21:17-24, with Matthew 14:4. It was on these accounts that the Prophet Malachi, Malachi 4:6, had likened John to this prophet. See also Isaiah 40:3; and Malachi 4:5, Malachi 4:6.

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 Luke 3:10, etc. In these things the greatness of John, mentioned Luke 1:15, is pointed out, Nothing is truly great but what is so in the sight of God. John's greatness arose:

From the plenitude of God's Spirit which dwelt in him.

From his continual self-denial, and taking up his cross.

From his ardent zeal to make Christ known.

From his fidelity and courage in rebuking vice.

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, απειθεις, 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.

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Albert Barnes
Notes on the Whole Bible

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 Matthew 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 Matthew 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, Exodus 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, 1 Peter 4:7; 2 Peter 3:11-12.

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Matthew Henry
Concise Bible Commentary

The father and mother of John the Baptist were sinners as all are, and were justified and saved in the same way as others; but they were eminent for piety and integrity. They had no children, and it could not be expected that Elisabeth should have any in her old age. While Zacharias was burning incense in the temple, the whole multitude of the people were praying without. All the prayers we offer up to God, are acceptable and successful only by Christ's intercession in the temple of God above. We cannot expect an interest therein if we do not pray, and pray with our spirits, and are not earnest in prayer. Nor can we expect that the best of our prayers should gain acceptance, and bring an answer of peace, but through the mediation of Christ, who ever lives, making intercession. The prayers Zacharias often made, received an answer of peace. Prayers of faith are filed in heaven, and are not forgotten. Prayers made when we were young and entering into the world, may be answered when we are old and going out of the world. Mercies are doubly sweet that are given in answer to prayer. Zacharias shall have a son in his old age, who shall be instrumental in the conversion of many souls to God, and preparing them to receive the gospel of Christ. He shall go before Him with courage, zeal, holiness, and a mind dead to earthly interests and pleasures. The disobedient and rebellious would be brought back to the wisdom of their righteous forefathers, or rather, brought to attend to the wisdom of that Just One who was coming among them. Zacharias heard all that the angel said; but his unbelief spake. In striking him dumb, God dealt justly with him, because he had objected against God's word. We may admire the patience of God towards us. God dealt kindly with him, for thus he prevented his speaking any more distrustful, unbelieving words. Thus also God confirmed his faith. If by the rebukes we are under for our sin, we are brought to give the more credit to the word of God, we have no reason to complain. Even real believers are apt to dishonour God by unbelief; and their mouths are stopped in silence and confusion, when otherwise they would have been praising God with joy and gratitude. In God's gracious dealings with us we ought to observe his gracious regards to us. He has looked on us with compassion and favour, and therefore has thus dealt with us.

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SDA Bible Commentary (limited)
Volume 1-7

17. Go before him. As specifically prophesied by Isaiah (see on Isa. 40:3-5) and Malachi (see on Mal. 3:1). This is the task assigned to the remnant church today.

In vs. 16, 17 there is an inspired jewel of truth that lies half hidden. In v. 16 Luke affirms that John the Baptist would turn many of the children of Israel to the “Lord,” and then follows immediately with the comment: “He [John the Baptist] shall go before him [obviously the Messiah, but also the “Lord their God” of v. 16].” Clearly, though perhaps cryptically, Luke here points to the divinity of the Messiah.

Have mercy. Compare Matt. 9:27; 15:22.

The spirit and power of Elias. The dauntless courage of Elijah in days of apostasy and crisis (see 1 Kings 17:1; 18:1-19, 36-40) had made the prophet a symbol of thoroughgoing reformation and loyalty to God. A similar work was now needed in order to turn the hearts of men to the faith of their fathers (see John 8:56; 1 Peter 1:10, 11). The work of John the Baptist as the forerunner of the Messiah had been made a matter of prophetic record (see Isa. 40:1-11; Mal. 3:1; 4:5, 6), as those who studied the Scriptures knew. Even the scribes recognized that “Elias must first come” before the coming of the Messiah (Matt. 17:10; Mark 9:11, 12). His message was one of reform and repentance (see Matt. 3:1-10). John resembled Elijah, not only in the work he was to do and in the fearlessness with which he was to proclaim truth (see 1 Kings 21:17-24; Matt. 3:7-10), but even in his manner of life and in his general appearance (see Matt. 3:4; see on 2 Kings 1:8). Both prophets suffered persecution (see 1 Kings 18:10; 19:2; Matt. 14:10).

Prophecies concerning the forerunner of the Messiah were so strikingly fulfilled in John the Baptist that the common people and also their leaders recognized the resemblance of John to Elijah (see John 1:19-21). Even after the death of John the priests, scribes, and elders did not dare deny that John was a prophet (Matt. 21:24-27; Mark 11:29-33; Luke 20:3-7). Nor did the heartless Herod dare take the life of John until circumstances seemingly drove him to do so (Matt. 14:3-11; Mark. 6:17-28; DA 222). John denied that he was Elijah in person (John 1:21), but Jesus affirmed that John came in fulfillment of the prophecies of the coming of Elijah (Matt. 11:9-14; 17:10-13). This fact was fully understood by the disciples (Matt. 17:13).

The very work accomplished by Elijah and John the Baptist is needed today. In these days of moral corruption and spiritual blindness there is need of voices that will fearlessly proclaim the coming of the Lord to the people of earth. The call of this hour is for men and women who will order their lives as did John and Elijah of old, and who will call upon others to do the same. There is needed a work of earnest reform, not only without the church, but within it as well. God calls upon all who would love and serve Him to go forth “in the spirit and power of Elijah” (3T 61, 62).

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SDA Bible Commentary (limited)
Volume 1-7

17. Go before him. As specifically prophesied by Isaiah (see on Isa. 40:3-5) and Malachi (see on Mal. 3:1). This is the task assigned to the remnant church today.

Hearts of the fathers. The context here and in Mal. 4:5, 6 suggests that figurative language is being used. Gabriel’s message was given in the literary form of Hebrew poetry, in which rhythm of thought is used instead of meter (see Vol. III, pp. 17-28). The “children of Israel” are to be turned to the “Lord their God,” their heavenly Father (Luke 1:16); the “disobedient,” to the “wisdom of the just” (v. 17). The work of John was to turn the hearts of the disobedient children of Israel in his generation to the wisdom of their just Father in heaven by turning their attention to the experiences of their “fathers” (see 1 Cor. 10:11). This was the very work Elijah had accomplished (see 1 Kings 18:36, 37). As spiritual descendants of our father Abraham (Gal. 3:29) we should, like him, in faith turn our hearts to God (Heb. 11:8-13, 39, 40), and ever remember the way by which He has led the “fathers” in ages past (see LS 196).

The declaration of Malachi, here cited by Luke, has also been explained literally as applying to parental responsibility in bringing up children in “the nurture and admonition of the Lord” (Eph. 6:4). One of the first results of true conversion is the strengthening of family ties. Genuine reform ever does so. The home is certainly included in the work of reform here described as being an important aspect of making “ready a people prepared for the Lord.” See on v. 15.

Wisdom. Gr. phronÃ„â€œsis, “a minding [to do so and so],” “understanding,” “intention.” The “wisdom” of which the angel speaks is of the kind that leads a man to turn from disobedience to obedience, from injustice to justice. This transformation comes about not so much as the result of intellectual knowledge but from a change of mind (see Rom. 12:2) that accompanies a change of heart (see Eze. 11:19; 18:31; 36:26). It is only when a man loves God that he wills to obey God (John 14:15; 15:10). It is when the affections are set “on things above” (Col. 3:2) that true “wisdom” takes possession of the heart and life.

A people prepared. The people of Noah’s day were not prepared for the Flood (ch. 17:27), nor were the people of Sodom for the destruction that overtook that city. The children of Israel who left Egypt were not prepared to enter the Promised Land (Heb. 3:19). The people of Christ’s day were not prepared to meet Him, and therefore “received him not” (see John 1:11). However, owing largely to the ministry of John the Baptist, there were some who were ready to receive Him. We are likewise counseled to be “ready” (Matt. 24:44), for it is those who are “ready” that will go in with Christ to the marriage (Matt. 25:10). It is the Christian who keeps the hope of our Lord’s return burning brightly in his heart who will be “prepared for the Lord” when He comes (see Heb. 9:28; 2 Peter 3:11, 12; 1 John 3:3).

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Ellen G. White
Counsels on Diet and Foods, 225

339. The inquiry of fathers and mothers should be, “What shall we do unto the child that shall be born unto us?” We have brought before the reader what God has said concerning the course of the mother before the birth of her children. But this is not all. The angel Gabriel was sent from the heavenly courts to give directions for the care of children after their birth, that parents might fully understand their duty. CD 225.1

About the time of Christ's first advent the angel Gabriel came to Zacharias with a message similar to that given to Manoah. The aged priest was told that his wife should bear a son, whose name should be called John. “And,” said the angel, “thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost.” This child of promise was to be brought up with strictly temperate habits. An important work of reform was to be committed to him, to prepare the way for Christ. CD 225.2

Intemperance in every form existed among the people. Indulgence in wine and luxurious food was lessening physical strength, and debasing the morals to such an extent that the most revolting crimes did not appear sinful. The voice of John was to sound forth from the wilderness in stern rebuke for the sinful indulgences of the people, and his own abstemious habits were also to be a reproof of the excesses of his time.—The Signs of the Times, September 13, 1910 CD 225.3

The efforts of our temperance workers are not sufficiently far-reaching to banish the curse of intemperance from our land. Habits once formed are hard to overcome. The reform should begin with the mother before the birth of her children; and if God's instructions were faithfully obeyed, intemperance would not exist. CD 225.4

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Ellen G. White
SDA Bible Commentary, vol. 5 (EGW), 1114

Only the Father Could Release Christ—He who died for the sins of the world was to remain in the tomb the allotted time. He was in that stony prison house as a prisoner of divine justice. He was responsible to the Judge of the universe. He was bearing the sins of the world, and His Father only could release Him. A strong guard of mighty angels kept watch over the tomb, and had a hand been raised to remove the body, the flashing forth of their glory would have laid him who ventured powerless on the earth. 5BC 1114.1

There was only one entrance to the tomb, and neither human force nor fraud could tamper with the stone that guarded the entrance. Here Jesus rested during the Sabbath. But prophecy had pointed out that on the third day Christ would rise from the dead. Christ Himself had assured His disciples of this. “Destroy this temple,” He said, “and in three days I will raise it up.” Christ never committed sin, neither was guile found in His mouth. His body was to come forth from the tomb untarnished by corruption (Manuscript 94, 1897). 5BC 1114.2

*****

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Ellen G. White
Temperance, 269-70

Instruction to Manoah and Zacharias—There is a lesson for parents in the instruction given to the wife of Manoah, and to Zacharias, the father of John the Baptist. The angel of the Lord brought the tidings that Manoah should become the father of a son who was to deliver Israel; and in reply to the anxious inquiry, “How shall we order the child, and how shall we do unto him?” the angel gave special directions for the mother: “Neither let her drink wine or strong drink, nor eat any unclean thing: all that I commanded her let her observe.” The child will be affected, for good or evil, by the habits of the mother. She must herself be controlled by principle, and must practice temperance and self-denial, if she would seek the welfare of her child. Te 269.1

And fathers as well as mothers are included in this responsibility. Both parents transmit their own characteristics, mental and physical, their dispositions and appetites, to their children. As the result of parental intemperance, the children often lack physical strength and mental and moral power. Liquor drinkers and tobacco lovers hand down their own insatiable craving, their inflamed blood and irritated nerves, as a legacy to their offspring. And as the children have less power to resist temptation than had the parents, each generation falls lower than the preceding. Te 269.2

The inquiry of every father and mother should be, “What shall we do unto the child that shall be born unto us?” Many are inclined to treat this subject lightly; but the fact that an angel of heaven was sent to those Hebrew parents, with instruction twice given in the most explicit and solemn manner, shows that God regards it as one of great importance. Te 269.3

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