essiah is
here meant, who is the Lord Jehovah, and is often so called in the Old
Testament; particularly in a prophecy afterwards respected, [58]Isaiah
40:3 a name peculiar to God alone: and who also is called God, as he is
frequently with additional epithets; as the mighty God, God over all,
the great God, the true God, and eternal life; and our, your, and their
God, the God of his covenant people, whether Jews or Gentiles; see
[59]Isaiah 25:9. Conversion, which is meant by turning to God, is not
man's work, but God's; and is effected by his mighty power, which is
only equal to it; but John was to be, and was, an instrument of the
conversion of many among the Jews, by preaching the doctrine of
repentance towards God, and faith in the Messiah, that was just ready
to come: he was the means in the hand of God, of turning many from sin,
of bringing them to a true sense of it, and to an hearty and ingenuous
confession and acknowledgment of it; and from trusting to, and
depending upon, their birth privileges, legal duties, and
self-righteousness; and from their gross notions of a temporal Messiah;
and of leading them to believe in Christ as a spiritual Saviour, as the
Lamb of God, that should take away the sin of the world.

[60]Luke 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.
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 [61]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 [62]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 , "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 [63]Jeremiah 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
[64]Jeremiah 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.

[65]Luke 1:18
And Zacharias said unto the angel, Whereby shall I know this? for I am
an old man, and my wife well stricken in years.
And Zacharias said unto the angel, whereby shall I know this?....
Notwithstanding such an appearance of an angel to him, which in those
times was not so usual, and this in the holy place; and the things
themselves which were told him, and these as the return of prayer; yet
he distrusted, and wanted a sign, whereby he might know the truth of
them, as the Jews were generally desirous of, and as the father of them
was; who expressed himself in much such language, on a certain
occasion, as this his son did; see [66]Genesis 15:8.

For I am an old man; at least sixty years of age; for with the Jews,
sixty years were reckoned, "for old age" (w); and a man of these years,
was accounted an old man: and the Jewish Rabbins observe (x), that the
word for old age in [67]Job 30:2 is by "gematry, sixty"; that is, the
letters of the word, numerically make so much. The Mahometan writers,
as before observed on [68]Luke 1:7 make him to be ninety nine years of
age: he was not discharged from service; the Levites were at fifty, but
not the priests; blemishes, as the Jewish writers say (y), made them
unfit for service, but years did not: and even the law concerning the
Levites, they say (z), only respected the time they carried the
sanctuary from place to place, and not future generations; and that
they are disqualified neither by blemishes, nor by years, only by
voice, for singing of the song; but then they might be among the
porters; so that they were not on that account laid aside from all
service:

and my wife well stricken in years. The Mahometan writers, as before,
say, she was "eighty nine"; a like objection Abraham made, though he
afterwards got over it, and was strong in faith, giving glory to God,
believing in his power and faithfulness; see [69]Genesis 17:17.

(w) Misn. Abot, c. 5. sect. 21. & Maimon. in ib. (x) R. Sol. Urbin.
Ohel Moed, fol. 24. 2.((y) T. Bab. Cholin, fol. 24. 1.((z) Maimon.
Hilch. Cele Hamikdash, c. 3. sect. 8.

[70]Luke 1:19
And the angel answering said unto him, I am Gabriel, that stand in the
presence of God; and am sent to speak unto thee, and to shew thee these
glad tidings.
And the angel answering, said unto him, I am Gabriel,.... The name of
an angel well known to Zacharias from Daniel's prophecies, [71]Daniel
8:16 and is the first time we read of the name of an angel: the Jews
say (a), the names of angels came out of Babylon, by the means of the
Israelites; and it was there that Daniel became acquainted with this
name of Gabriel, and also of Michael. Frequent mention is made of
Gabriel in the Jewish writings (b): were there a particular angel
appointed over conception, as the Jews say (c) there is, one would be
ready to think it should be Gabriel, since he was sent to declare the
conception and birth both of John the Baptist, and of our Lord Jesus
Christ: the name of that angel the Jews indeed say (d) is Lilah; but
yet the Cabalistic doctors (e) affirm, that that angel is under
Gabriel. In what language this angel spoke to Zacharias, and afterwards
to Mary, may be a needless inquiry; but since the Syriac language was
generally spoken, and understood by the Jews at this time, it is highly
reasonable that he spoke to them in that. The Jews have a notion, that
none of the ministering angels understand the Syriac language,
excepting Gabriel; and he, they say, understood seventy languages (f).
Now the angel, by making mention of his name, puts Zacharias in mind of
the prophecy of Daniel concerning the coming of the Messiah, which he
had from him; and whereas his name signified, "a man of God", or "the
power", or "strength of God", or "God is my strength", he suggests unto
him, that he ought not to have distrusted his Words, since with God all
things are possible: he adds,

that stand in the presence of God; beholding his face, hearkening to
his voice, and ministering to him, and so had this affair immediately
from him: and therefore he had no reason to doubt of the accomplishment
of it. Gabriel, according to the Jews, is one of the four angels that
surround the throne of God: their names are Michael, Uriel, Raphael,
and Gabriel (g),

"Michael they place at his right hand, and Uriel at his left hand, and
Gabriel, before him, (in his presence, as he here says of himself,)
over against the kingdom of Judah, and Moses and Aaron, who were in the
east (of the camp of Israel); and why is his name called Gabriel? of
Judah it is written, [72]1 Chronicles 5:2 "for Judah", "prevailed above
his brethren"; and of Moses it is written, [73]Leviticus 1:1 "and God
called unto Moses"; and it is written, [74]Isaiah 9:6 "and shall call
his name Wonderful, Counselor, the mighty God, lo! Gabriel".

And am sent to speak unto thee, and to show unto thee these glad
tidings: wherefore, on account of his name, his office, and his
mission, especially the subject of it being welcome news, good tidings,
what he said ought to have obtained credit with him. Gabriel was one of
the ministering spirits sent to minister to them that were heirs of
salvation; his messages were messages of mercy, grace and love; he was
not a minister of the wrath and vengeance of God, but of his favour.
Agreeably to this the Jews say of him, that his name Gabriel is, by
"gematry", or numerically, the same with "merciful" (h): he is called,
in the Talmud (i), "the decisive spirit", and is said to have three
names, Piskon, Itmon, and Sigron. He is called Piskon, because he
decides, or determines judgment against them that are above; and Itmon,
because he stops up the sins of the Israelites; and Sigron, because
when he shuts (the gates of judgment) there is none can open again.
Hence also they say, that he is the angel that is appointed over water
which quenches fire. The Targumist on [75]Job 25:2 paraphrases the
words thus:

"Michael on the right hand, who is over fire; and Gabriel on the left
hand, who is over water; and the holy creatures mingle fire and water,
and by his dominion and fear, make peace in his heaven of heavens.

(a) T. Hicros. Rosh Hashana, fol. 56. 4. (b) Targum Jon. in [76]Exodus
24.10. Targum in Esth. iv. 12. & in Psal. cxxxvii. 8. T. Bab.
Sanhedrin, fol. 19. 2. Shemot Rabba, fol. 91. 2. Sithre Toro in Zohar
in Gen. fol. 65. 3. & 66. 2.((c) Targum in [77]Job 3.3.((d) T. Bab.
Nidda, fol. 16. 2.((e) Lex. Cabbal. p. 230. (f) T. Bab. Sota, fol. 33.
1. & Tosephot in Sabbat, fol. 12. 2.((g) Bernidbar Rabba, sect. 2. fol.
179. 1.((h) Lex. Cabbal. p. 230. (i) T. Bab. Sanhedrin, fol. 44. 2.

[78]Luke 1:20
And, behold, thou shalt be dumb, and not able to speak, until the day
that these things shall be performed, because thou believest not my
words, which shall be fulfilled in their season.
And behold, thou shalt be dumb, &c. Or "silent; and not able to speak",
if he would. Silence is sometimes voluntary; but this was what he could
not help;

until the day that these thing shall be performed; which he had said
concerning the conception and birth of a son, and the imposition of a
name on him; for this dumbness remained upon Zachariah, not only until
his wife had conceived, and the child was born, but until the eighth
day after, when he was circumcised, and his name was given him the
angel directed to: "because thou believest not my words": he was struck
both deaf and dumb, as appears from his friends making signs to him,
[79]Luke 1:62 which they had no need to have done, could he have heard:
he was struck with deafness, because he hearkened not to the angel's
words; and with dumbness, because from the unbelief of his heart he
objected to them. We learn from hence, what an evil unbelief is, and
how much resented by God, and how much it becomes us to take heed, that
it prevails not in us: and especially since it easily besets us: "which
shall be f