| Barnes' Notes on the Bible Behold I will send (I send, as a future, proximate in the prophet's mind) you Elijah the prophet - The Archangel Gabriel interprets this for us, to include the sending of John the Immerser. For he not only says Luke 1:17. that he shall "go before" the Lord "in the spirit and power of Elias," but describes his mission in the characteristic words of Malachi, "to turn the hearts of the fathers to the children:" and those other words also, "and the disobedient to the wisdom of the just," perhaps represent the sequel in Malachi, "and the hearts of the children to the fathers;" for their hearts could only be so turned by conversion to God, whom the fathers, patriarchs and prophets, knew, loved and served; and whom they served in name only. John the Immerser, in denying that he was Elias, John 1:21 denied only, that he was that great prophet himself. Our Lord, in saying Matthew 11:14, "This is Elias, which was for to come Matthew 17:12 that Elias is come already and they knew him not, but have done unto him whatsoever they listed," met the error of the scribes, that He could not be the Christ, because Elias was not yet come. When He says Matthew 17:11, "Elias truly shall first come and restore all things," He implies a coming of Elijah, other than that of John the Immerser, since he was already martyred, and all things were not yet restored. This must also be the fullest fulfillment. "For the great and terrible Day of the Lord" is the Day of Judgment, of which all earthly judgments, however desolating, (as the destruction of Jerusalem) are but shadows and earnests. Before our Lord's coming all things looked on to His first coming, and, since that coming, all looks on to the second, which is the completion of the first and of all things in time. Our Lord's words, "Elias truly shall first come and restore all things," seem to me to leave no question, that, as John the Immerser came, in the spirit and power of Elias, before His first coming, so, before the second coming, Elijah should come in person, as Jews and Christians have alike expected. This has been the Christian expectation from the first. Justin Martyr asked his opponent "Shall we not conceive that the Word of God has proclaimed Elias to be the forerunner of the great and terrible day of His second Coming?" "Certainly," was Trypho's reply. Justin continues, "Our Lord Himself taught us in His own teaching that this very thing shall be, when the said that 'Elias also shall come;' and we know that this shall be fulfilled, when He is about to come from heaven in glory." Tertullian says "Elias is to come again, not after a departure from life, but after a translation; not to be restored to the body, from which he was never taken; but to be restored to the world, from which he was translated; not by way of restoration to life, but for the completion of prophecy; one and the same in name and in person." "Enoch and Elias were translated, and their death is not recorded, as being deferred; but they are reserved as to die, that they may vanquish Antichrist by their blood." And, in proof that the end was not yet , "No one has yet received Elias; no one has yet fled from Antichrist." And the ancient author of the verses against Marcion; , "Elias who has not yet tasted the debt of death, because he is again to come into the world." Origen says simply in one place, that the Saviour answered the question as to the objection of the Scribes, "not annulling what had been handed down concerning Elias, but affirming that there was another coming of Elias before Christ, unknown to the scribes, according to which, not knowing him, and, being in a manner, accomplices in his being cast into prison by Herod and slain by him, they had done to him what they listed." Hippolytus has , "As two Comings of our Lord and Saviour were indicated by the Scriptures, the first in the flesh, in dishonor, that He might be set at naught - the second in glory, when He shall come from heaven with the heavenly host and the glory of the Father - so two forerunners were pointed out, the first, John, the son of Zacharias, and again - since He is manifested as Judge at the end of the world, His forerunners must first appear, as He says through Malachi, 'I will send to you Elias the Tishbite before the great and terrible day of the Lord shall come. '" Hilary , "The Apostles inquire in anxiety about the times of Elias. To whom He answereth, that "Elias will come and restore all things," that is, will recall to the knowledge of God, what he shall find of Israel; but he signifies that John came "in the spirit and power of Elias," to whom they had shown all severe and harsh dealings, that, foreannouncing the Coming of the Lord, he might be a forerunner of the Passion also by an example of wrong and harass." "We understand that those same prophets (Moses and Elias) will come before His Coming, who, the Apocalypse of John says, will be slain by Antichrist, although there are various opinions of very many, as to Enoch or Jeremiah, that one of them is to die, as Elias." Hilary the Deacon, 355 a.d., has on the words, "I suppose God hath set forth us the Apostles last;" "He therefore applies these to his own person, because he was always in distress, suffering, beyond the rest, persecutions and distresses, as Enoch and Elias will suffer, who will be Apostles at the last time. For they have to be sent before Christ, to make ready the people of God, and fortify all the Churches to resist Antichrist, of whom the Apocalypse attests, that they will suffer persecutions and be slain." "When the faithless shall be secure of the kingdom of the devil, the saints, i. e., Enoch and Elias being slain, rejoicing in the victory, and 'sending gifts, one to another' as the Apocalypse says Revelation 11:10 sudden destruction shall come upon them. For Christ at His Coming, shall destroy them all." Gregory of Nyssa quotes the prophecy under the heading, that "before the second Coming of our Lord, Elias should come." Ambrose , "Because the Lord was to come down from heaven, and to ascend to heaven, He raised Elias to heaven, to bring him back to the earth at the time He should please." "The beast, Antichrist, ascends from the abyss to fight against Elias and Enoch and John, who are restored to the earth for the testimony to the Lord Jesus, as we read in the Apocalypse of John." Jerome gives here the mystical meaning; "God will send, in Elias (which is interpreted 'My God' and wire is of the town Thisbe, which signifies 'conversion' or 'penitence') the whole choir of the prophets, "to convert the heart of the fathers to the sons," namely, Abraham and Isaac and Jacob and all the patriarchs, that their posterity may believe in the Lord the Saviour, in whom themselves believed: 'for Abraham saw the day of the Lord and was glad.'" Here, he speaks of the "coming of Elias before their anointed," as a supposition of Jews and Judaizing heretics. But in commenting on our Lord's words in Matthew, he adheres twice to the literal meaning. On Matthew 11:14-15, "Some think that John is therefore called Elias, because, as, according to Malachi, at the second coming of the Saviour. On Matthew 17:11-12, Elias will precede and announce the Judge to come, so did John at His first coming, and each is a messenger, of the first or second coming of the Lord:" and again concisely, On Matthew 17:11-12, "He who is to come in the second Coining of the Saviour in the actual body, now comes through John in spirit and power;" and he speaks of Enoch and Elias as "the two witnesses in the Revelation, since, according to the Apocalypse of John, Enoch and Elias are spoken of, as having to die." Chrysostom , "When He saith that Elias "cometh and shall restore all things," He means Elias himself, and the conversion of the Jews, which shall then be; but when He saith, "which was to come," He calls John, Elias, according to the manner of his ministry." In Augustine's time it was the universal belief. , "When he (Malachi) had admonished them to remember the law of Moses, because he foresaw, that they would for a long time not receive it spiritually, as it ought, he added immediately; "And I will send you Elias the Thisbite" etc. That when, through this Elias, the great and wonderful prophet, at the last time before the judgment, the law shall have been expounded to them, the Jews shall believe in the true Christ, i. e., in our Christ, is everywhere in the mouths and hearts of the faithful. For not without reason is it hoped, that he shall come before the Coming of the Saviour, as Judge, because not without reason is it believed that he still lives. For he was carried in a chariot of fire from things below; which Scripture most evidently attests. When he shall come then, by expounding the law spiritually, which the Jews now understand carnally, he shall turn the heart of the fathers to the children." Cyril of Alexandria, his antagonist "Theodoret, and Theodore" of Mopsuestia, who was loose from all tradition, had the same clear belief. Cyril; "It is demonstrative of the gentleness and long-suffering of God, that Elias also the Tishbite shall shine upon us, to foreannounce when the Judge shall come to those in the whole world. For the Son shall come down, as Judge, in the glory of the Father, attended by the angels, and shall 'sit on the throne of His glory, judging the world in righteousness, and shall reward every man according to his works.' But since we are in many sins, well is it for us, that the divine prophet goes before Him, bringing all those on earth to one mind; that all, being brought to the unity through the faith, and ceasing from evil intents, may fulfill that which is good, and so be saved when the Judge cometh down. The blessed John the Baptist came before Him "in the spirit and power of Elias." But, as he preached saying, 'Prepare ye the way of the Lord, make His paths straight,' so also the divine Elias proclaims His then being near and all-but-present, that He may 'judge the world in righteousness.'" Theodoret; , "Malachi teaches us how, when Antichrist shall presume on these things, the great Elias shall appear, preaching to the Jews the coming of Christ: and he shall convert many, for this is the meaning of, "he shall turn the heart of the fathers to the children," i. e., the Jews (for these he calls fathers, as being older in knowledge) to those who believed from the Gentiles. They who shall believe through the preaching of the great Elias, and shall join themselves to the Gentiles who seized the salvation sent to them, shall become one church. He hints, how when these things are done by Antichrist, Michael the Archangel will set all in motion, that Elias should come and foreannounce the coming of the Lord that the then Jews may obtain salvation." And on this place, "Knowing well, that they would neither obey the law, nor receive Him when He came, but would deliver Him to be crucified, He promises them, in His unspeakable love for man, that He will again send Elias as a herald of salvation, 'Lo, I will send you Elias the Tishbite.' And signifying the time, He added, 'Before the great and terrible day of the Lord shall come:' He named the Day of His Second Coming. But He teaches us, what the great Elias shall do, when he comes, 'Who shall bring back the heart of the father to the son' etc. And pointing out the end, for which Elias should first come, 'Lest I come and smite the earth utterly.' For lest, finding you all in unbelief, I send you all to that endless punishment, Elias will first come, and will persuade you, O Jews, to unite you indissolubly with those, who from the Gentiles believe in Me, and to be united to My one Church." Theodore of Mopsuestia paraphrases: "In addition to all which I have said, I give you this last commandment, to remember My law, which I gave to all Israel through Moses, plainly declaring what they ought to do in each thing, and as the first token of obedience, to receive the Lord Christ when He cometh, appearing for the salvation of all men: Who will end the law, but show His own perfection. It had been well, had you immediately believed Him when He came, and known Him, as He whom Moses and all the prophets signified, Who should put an end to the law, and reveal the common salvation of all men, so that it should be manifest to all, that this is the sum and chief good of the whole dispensation of the law, to bring all men to the Lord Christ, Who, for those great goods, should be manifested in His own time. But since, when He manifested Himself, ye manifested your own ungainliness, the blessed Elias shall be sent to you before the second Coming of Christ, when He will come from heaven, to unite those who, for religion, are separated from each other, and, through the knowledge of religion, to bring the fathers to one-mindedness with the children, and in a word, to bring all men to one and the same harmony, when those, then found in ungodliness, shall receive from him the knowledge of the truth in the communion with the godly thence ensuing." "The African author of the work on the promises and predictions of God." (between 450 and 455 a.d.) , "Against Antichrist shall be sent two witnesses, the prophets Enoch and Elijah, against whom shall arise three false prophets of Antichrist." continued...
Clarke's Commentary on the BibleBehold, I will send you Elijah the prophet - This is meant alone of John the Baptist, as we learn from Luke 1:17 (note), in whose spirit and power he came.
Gill's Exposition of the Entire BibleBehold, I will send you Elijah the prophet,.... Not the Tishbite, as the Septuagint version wrongly inserts instead of prophet; not Elijah in person, who lived in the times of Ahab; but John the Baptist, who was to come in the power and spirit of Elijah, Luke 1:17 between whom there was a great likeness in their temper and disposition; in their manner of clothing, and austere way of living; in their courage and integrity in reproving vice; and in their zeal and usefulness in the cause of God and true religion; and in their famous piety and holiness of life; and in being both prophets; see Matthew 11:11 and that he is intended is clear from Matthew 17:10. It is a notion of the Jews, as Kimchi and others, that the very Elijah, the same that lived in the days of Ahab, shall come in person before the coming of their Messiah they vainly expect, and often speak of difficult things to be left till Elijah comes and solves them; but for such a notion there is no foundation, either in this text or elsewhere. And as groundless is that of some of the ancient Christian fathers, and of the Papists, as Lyra and others, that Elijah with Enoch will come before the day of judgment, and restore the church of God ruined by antichrist, which they suppose is meant in the next clause. Before the coming of the great and, dreadful day of the Lord; that is, before the coming of Christ the son of David, as the Jews (r) themselves own; and which is to be understood, not of the second coming of Christ to judgment, though that is sometimes called the great day, and will be dreadful to Christless sinners; but of the first coming of Christ, reaching to the destruction of Jerusalem: John the Baptist, his forerunner, the Elijah here spoken of, came proclaiming wrath and terror to impenitent sinners; Christ foretold and denounced ruin and destruction to the Jewish nation, city, and temple; and the time of Jerusalem's destruction was a dreadful day indeed, such a time of affliction as had not been from the creation, Matthew 24:21 and the Talmud interprets (s) this of the sorrows of the Messiah, or which shall be in the days of the Messiah. (r) T. Bab. Eruvin, fol. 43. 2. & Gloss. in ib. (s) T. Bab. Sabbat, fol 118. 1.
Geneva Study BibleBehold, I will send you {e} Elijah the prophet before the coming of the great and {f} dreadful day of the LORD: (e) This Christ interprets of John the Baptist, who both for his zeal, and restoring or religion, is aptly compared to Elijah; Mt 11:13,14. (f) Which as it is true for the wicked, so does it waken the godly, and call them to repentance.
Wesley's Notes 4:5 Behold I will send - Though the spirit of prophecy cease for four hundred years, yet at the expiring of those years, you shall have one sent, as great as Elijah. Elijah - Namely John the Baptist, who came in the spirit and power of Elijah, Luke 1:17, and therefore bears his name. Before - That is, immediately before; so he was born six months before Christ, and began his preaching a few years before Christ began to exercise his publick office. The great and dreadful day of the Lord - This literally refers to the times of vengeance upon the Jews, from the death of Christ to the final desolation of the city and temple, and by accommodation, to the end of the world.
Jamieson-Fausset-Brown Bible Commentary5. I send you Elijah-as a means towards your "remembering the law" (Mal 4:4). the prophet-emphatical; not "the Tishbite"; for it is in his official, not his personal capacity, that his coming is here predicted. In this sense, John the Baptist was an Elijah in spirit (Lu 1:16, 17), but not the literal Elijah; whence when asked, "Art thou Elias?" (Joh 1:21), He answered, "I am not." "Art thou that prophet?" "No." This implies that John, though knowing from the angel's announcement to his father that he was referred to by Mal 4:5 (Lu 1:17), whence he wore the costume of Elijah, yet knew by inspiration that he did not exhaustively fulfil all that is included in this prophecy: that there is a further fulfilment (compare Note, see on [1197]Mal 3:1). As Moses in Mal 4:4 represents the law, so Elijah represents the prophets. The Jews always understood it of the literal Elijah. Their saying is, "Messiah must be anointed by Elijah." As there is another consummating advent of Messiah Himself, so also of His forerunner Elijah; perhaps in person, as at the transfiguration (Mt 17:3; compare Mt 17:11). He in his appearance at the transfiguration in that body on which death had never passed is the forerunner of the saints who shall be found alive at the Lord's second coming. Re 11:3 may refer to the same witnesses as at the transfiguration, Moses and Elijah; Re 11:6 identifies the latter (compare 1Ki 17:1; Jas 5:17). Even after the transfiguration Jesus (Mt 17:11) speaks of Elijah's coming "to restore all things" as still future, though He adds that Elijah (in the person of John the Baptist) is come already in a sense (compare Ac 3:21). However, the future forerunner of Messiah at His second coming may be a prophet or number of prophets clothed with Elijah's power, who, with zealous upholders of "the law" clothed in the spirit of "Moses," may be the forerunning witnesses alluded to here and in Re 11:2-12. The words "before the . dreadful day of the Lord," show that John cannot be exclusively meant; for he came before the day of Christ's coming in grace, not before His coming in terror, of which last the destruction of Jerusalem was the earnest (Mal 4:1; Joe 2:31).
Matthew Henry's Concise Commentary4:4-6 Here is a solemn conclusion, not only of this prophecy, but of the Old Testament. Conscience bids us remember the law. Though we have not prophets, yet, as long as we have Bibles, we may keep up our communion with God. Let others boast in their proud reasoning, and call it enlightening, but let us keep near to that sacred word, through which this Sun of Righteousness shines upon the souls of his people. They must keep up a believing expectation of the gospel of Christ, and must look for the beginning of it. John the Baptist preached repentance and reformation, as Elijah had done. The turning of souls to God and their duty, is the best preparation of them for the great and dreadful day of the Lord. John shall preach a doctrine that shall reach men's hearts, and work a change in them. Thus he shall prepare the way for the kingdom of heaven. The Jewish nation, by wickedness, laid themselves open to the curse. God was ready to bring ruin upon them; but he will once more try whether they will repent and return; therefore he sent John the Baptist to preach repentance to them. Let the believer wait with patience for his release, and cheerfully expect the great day, when Christ shall come the second time to complete our salvation. But those must expect to be smitten with a sword, with a curse, who turn not to Him that smites them with a rod. None can expect to escape the curse of God's broken law, nor to enjoy the happiness of his chosen and redeemed people, unless their hearts are turned from sin and the world, to Christ and holiness. The grace of our Lord Jesus Christ be with us all. Amen.
Matthew Henry's Whole Bible CommentaryVerses 4-6 This is doubtless intended for a solemn conclusion, not only of this prophecy, but of the canon of the Old Testament, and is a plain information that they were not to expect any more sayings nor writing by divine inspiration, any more of the dictates of the Spirit of prophecy, till the beginning of the gospel of the Messiah, which sets aside the Apocrypha as no part of holy writ, and which therefore the Jews never received. Now that prophecy ceases, and is about to be sealed up, there are two things required of the people of God, that lived then:- I. They must keep up an obedient veneration for the law of Moses (v. 4): Remember the law of Moses my servant, and observe to do according to it, even that law which I commanded unto him in Horeb, that fiery law which was intended for all Israel, with the statutes and judgments, not only the law of the ten commandments, but all the other appointments, ceremonial and judicial, then and there given. Observe here, 1. The honourable mention that is made of Moses, the first writer of the Old Testament, in Malachi, the last writer. God by him calls him Moses my servant; for the righteous shall be had in everlasting remembrance. See how the penmen of scripture, though they lived in several ages at a great distance from each other (it was above 1200 years from Moses to Malachi), all concurred in the same thing, and supported one another, being all actuated and guided by one and the same Spirit. 2. The honourable mention that is made of the law of Moses; it was what God himself commanded; he owns it for his law, and he commanded it for all Israel, as the municipal law of their kingdom. Thus will God magnify his law and make it honourable. Note, We are concerned to keep the law because God has commanded it and commanded it for us, for we are the spiritual Israel; and, if we expect the benefit of the covenant with Israel (Heb. 8:10), we must observe the commands given to Israel, those of them that were intended to be of perpetual obligation. 3. The summary of our duty, with reference to the law. We must remember it. Forgetfulness of the law is at the bottom of all our transgressions of it; if we would rightly remember it, we could not but conform to it. We should remember it when we have occasion to use it, remember both the commands themselves and the sanctions wherewith they are enforced. The office of conscience is to bid us remember the law. But how does this charge to remember the law of Moses come in here? (1.) This prophet had reproved them for many gross corruptions and irregularities both in worship and conversation, and now, for the reforming and amending of what was amiss, he only charges them to remember the law of Moses: "Keep to that rule, and you will do all you should do." He will lay upon them no other burden than what they have received; hold that fast, Rev. 2:24, 25. Note, Corrupt churches are to be reformed by the written word, and reduced into order by being reduced to the standard of the law and the testimony, see 1 Co. 11:23. (2.) The church had long enjoyed the benefit of prophets, extraordinary messengers from God, and now they had a whole book of their prophecies put together, and it was a finished piece; but they must not think that hereby the law of Moses was superseded, and had become as an almanac out of date, as if now they were advanced to a higher form and might forget that. No; the prophets do but confirm and apply the law, and press the observance of that; and therefore still Remember the law. Note, Even when we have made considerable advances in knowledge we must still retain the first principles of practical religion and resolve to abide by them. Those that study the writings of the prophets, and the apocalypse, must still remember the law of Moses and the four gospels. (3.) Prophecy was now to cease in the church for some ages, and the Spirit of prophecy not to return till the beginning of the gospel, and now they are told to remember the law of Moses; let them live by the rules of that, and live upon the promises of that. Note, We need not complain for want of visions and revelations as long as we have the written word, and the canon of scripture complete, to be our guide; for that is the most sure word of prophecy, and the touchstone by which we are to try the spirits. Though we have not prophets, yet, as long as we have Bibles, we may keep our communion with God, and keep ourselves in his way. (4.) They were to expect the coming of the Messiah, the preaching of his gospel, and the setting up of his kingdom, and in that expectation they must remember the law of Moses, and live in obedience to that, and then they might expect the comforts that the Messiah would bring to the willing and obedient. Let them observe the law of Moses, and live up to the light which that gave them, and then they might expect the benefit of the gospel of Christ, for to him that has, and uses what he has well, more shall be given, and he shall have abundance. II. They must keep up a believing expectation of the gospel of Christ, and must look for the beginning of it in the appearing of Elijah the prophet (v. 5, 6): "Behold, I send you Elijah the prophet. Though the Spirit of prophecy cease for a time, and you will have only the law to consult, yet it shall revive again in one that shall be sent in the spirit and power of Elias," Lu. 1:17. The law and the prophets were until John (Lu. 16:16); they continued to be the only lights of the church till that morning-star appeared. Note, As God never left himself without witness in the world, so neither in the church, but, as there was occasion, carried the light of divine revelation further and further to the perfect day. They had now Moses and the prophets, and might hear them; but God will go further: he will send them Elijah. Observe, 1. Who this prophet is that shall be sent; it is Elijah. The Jewish doctors will have it to be the same Elijah that prophesied in Israel in the days of Ahab-that he shall come again to be the forerunner of the Messiah; yet others of them say not the same person, but another of the same spirit. It should seem, those different sentiments they had when they asked John, "Art thou Elias, or that prophet that should bear his name?" Jn. 1:19-21. But we Christians know very well that John Baptist was the Elias that was to come, Mt. 17:10-13; and very expressly, Mt. 11:14, This is Elias that was to come; and v. 10, the same of whom it is written, Behold, I send my messenger, ch. 3:1. Elijah was a man of great austerity and mortification, zealous for God, bold in reproving sin, and active to reduce an apostate people to God and their duty; John Baptist was animated by the same spirit and power, and preached repentance and reformation, as Elias had done; and all held him for a prophet, as they did Elijah in his day, and that his baptism was from heaven, and not of men. Note, When God has such work to do as was formerly to be done he can raise up such men to do it as he formerly raised up, and can put into a John Baptist the spirit of an Elias. 2. When he shall be sent-before the appearing of the Messiah, which, because it was the judgment of this world, and introduced the ruin of the Jewish church and nation, is here called the coming of the great and dreadful day of the Lord. John Baptist gave them fair warning of this when he told them of the wrath to come (that wrath to the uttermost which was hastening upon them) and put them into a way of escape from it, and when he told them of the fan in Christ's hand, with which Christ would thoroughly purge his floor; see Mt. 3:7, 10, 12. That day of Christ, when he came first, was as that day will be when he comes again-though a great and joyful day to those that embrace him, yet a great and dreadful day to those that oppose him. John Baptist was sent before the coming of this day, to give people notice of it, that they might get ready for it, and go forth to meet it. 3. On what errand he shall be sent: He shall turn the heart of the fathers to their children, and the heart of the children to their fathers; that is, "he shall be employed in this work; he shall attempt it; his doctrine and baptism shall have a direct tendency to it, and with many shall be successful: he shall be an instrument in God's hand of turning many to righteousness, to the Lord their God, and so making ready a people prepared for him," Lu. 1:16, 17. Note, The turning of souls to God and their duty is the best preparation of them for the great and dreadful day of the Lord. It is promised concerning John, (1.) That he shall give a turn to things, shall make a bold stand against the strong torrent of sin and impiety which he found in full force among the children of his people, and beating down all before it. This is called his coming to restore all things (Mt. 17:11), to set them to rights, that they may again go in the right channel. (2.) That he shall preach a doctrine that shall reach men's hearts, and have an influence upon them, and work a change in them. God's word, in his mouth, shall be quick and powerful, and a discerner of the thoughts and intents of the heart. Many had their consciences awakened by his ministry who yet were not thoroughly wrought upon, such a spirit and power was there in it. (3.) That he shall turn the hearts of the fathers with the children, and of the children with the fathers (for so some read it), to God and to their duty. He shall call upon young and old to repent, and shall not labour in vain, for many of the fathers that are going off, and many of the children that are growing up, shall be wrought upon by his ministry. (4.) That thus he shall be an instrument to revive and confirm love and unity among relations, and shall bring them closer and bind them faster to each other, by bringing and binding them all to their God. He shall prepare the way for that kingdom of heaven which will make all its faithful subjects of one heart and one soul (Acts 4:32), which will be a kingdom of love, and will slay all enmities. 4. With what view he shall be sent on this errand: Lest I come and smite the earth, that is, the land of Israel, the body of the Jewish nation (that were of the earth earthy), with a curse. They by their impiety and impenitence in it had laid themselves open to the curse of God, which is a separation to all evil. God was ready to smite them with that curse, to bring utter ruin upon them, to strike home, to strike dead, with the curse; but he will yet once more try them, whether they will repent and return, and so prevent it; and therefore he sends John Baptist to preach repentance to them, that their conversion might prevent their confusion; so unwilling is God that any should perish, so willing to have his anger turned away. Had they universally repented and reformed, their repentance would have had this desired effect; but, they generally rejecting the counsel of God in John's baptism, it proved against themselves (Lu. 7:30) and their land was smitten with the curse which both it and they lie under to this day. Note, Those must expect to be smitten with a sword, with a curse, who turn not to him that smites them with a rod, with a cross, Isa. 9:13. Now the axe is laid to the root of the tree, says John Baptist, and it is ready to be smitten, to be cut down, with a curse; therefore bring forth fruit meet for repentance. Some observe that the last word of the Old Testament is a curse, which threatens the earth (Zec. 5:3), our desert of which we must be made sensible of, that we may bid Christ welcome, who comes with a blessing; and it is with a blessing, with the choicest of blessings, that the New Testament ends, and with it let us arm ourselves, or rather let God arm us, against this curse. The grace of our Lord Jesus Christ be with us all. Amen. |
