Lucas 1:17

Filipino Cebuano Bible

17 ug siya magauna kaniya diha sa espiritu ug sa gahum ni Elias, aron sa pagpabalik sa mga kasing-kasing sa mga amahan ngadto sa mga anak, ug sa mga masupilon ngadto sa kaalam sa mga matarung, aron sa pagtagana alang sa Ginoo usa ka katawhan nga inandam."

Bible Verse Review
  from Treasury of Scripure Knowledge

before: Luke 1:16, John 1:13, John 1:23-30, John 1:34, John 3:28

in: Malachi 4:5, Malachi 4:6, Matthew 11:14, Matthew 17:11, Matthew 17:12, Mark 9:11-13, John 1:21-24, Revelation 20:4

power: 1 Kings 17:1, 1 Kings 18:18, 1 Kings 21:20, 2 Kings 1:4-6, 2 Kings 1:16, Elijah, Matthew 3:4, Matthew 3:7-12, Matthew 14:4

turn: Luke 3:7-14, Malachi 4:6

and the: Isaiah 29:24, Matthew 21:29-32, 1 Corinthians 6:9-11

to: or, by

to make: 1 Samuel 7:5, 1 Chronicles 29:18, 2 Chronicles 29:36, Psalms 10:17, Psalms 78:8, Psalms 111:10, Amos 4:12, Acts 10:33, Romans 9:23, Colossians 1:12, 2 Timothy 2:21, 1 Peter 2:9, 2 Peter 3:11-14, 1 John 2:28

Reciprocal: 1 Kings 18:37 - thou hast turned 2 Kings 1:8 - an hairy man 2 Chronicles 19:4 - brought Isaiah 40:3 - Prepare Jeremiah 31:18 - turn Daniel 12:3 - turn Malachi 2:6 - and did Malachi 3:1 - and he Matthew 3:1 - preaching Matthew 3:3 - Prepare Matthew 3:11 - but Matthew 17:3 - Elias Mark 6:15 - it is Elias Mark 9:12 - restoreth Mark 9:13 - Elias Luke 1:76 - thou shalt Luke 3:4 - Prepare Luke 9:30 - Elias Luke 10:1 - whither John 1:31 - but Acts 6:10 - the spirit Acts 9:17 - the Lord Acts 9:35 - turned 1 Corinthians 15:47 - the Lord Hebrews 1:8 - O God Revelation 2:5 - and do

Gill's Notes on the 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 Isaiah 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 Malachi 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 לעשות שלום, "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 על which we render "to", is the same as עם, "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 Jeremiah 12:5 mention is made of thy fathers, צדיקיא "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 Jeremiah 23:5 is called משיח דצדיקיא, "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.

Barnes' Notes on the 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.

Clarke's Notes on the Bible

Verse Luke 1:17. 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 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 4:5-6.

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, c. 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:

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, 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.