Text -- Luke 3:1-16 (NET)

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Iturea and Trachonitis, and Lysanias was tetrarch of Abilene, 3:2 during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness. 3:3 He went into all the region around the Jordan River, preaching a baptism of repentance for the forgiveness of sins. 3:4 As it is written in the book of the words of Isaiah the prophet, “The voice of one shouting in the wilderness: ‘Prepare the way for the Lord, make his paths straight. 3:5 Every valley will be filled, and every mountain and hill will be brought low, and the crooked will be made straight, and the rough ways will be made smooth, 3:6 and all humanity will see the salvation of God.’” 3:7 So John said to the crowds that came out to be baptized by him, “You offspring of vipers! Who warned you to flee from the coming wrath? 3:8 Therefore produce fruit that proves your repentance, and don’t begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones! 3:9 Even now the ax is laid at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.” 3:10 So the crowds were asking him, “What then should we do?” 3:11 John answered them, “The person who has two tunics must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more than you are required to.” 3:14 Then some soldiers also asked him, “And as for us– what should we do?” He told them, “Take money from no one by violence or by false accusation, and be content with your pay.” 3:15 While the people were filled with anticipation and they all wondered whether perhaps John could be the Christ, 3:16 John answered them all, “I baptize you with water, but one more powerful than I am is coming– I am not worthy to untie the strap of his sandals. He will baptize you with the Holy Spirit and fire.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 3:1

Now in the fifteenth year ( en etei de pentekaidekatōi ).

Tiberius Caesar was ruler in the provinces two years before Augustus Caesar died. Luke makes a six-fold attempt here to indicate the time when John the Baptist began his ministry. John revived the function of the prophet ( Ecce Homo , p. 2) and it was a momentous event after centuries of prophetic silence. Luke begins with the Roman Emperor, then mentions Pontius Pilate Procurator of Judea, Herod Antipas Tetrarch of Galilee (and Perea), Philip, Tetrarch of Iturea and Trachonitis, Lysanias, Tetrarch of Abilene (all with the genitive absolute construction) and concludes with the high-priesthood of Annas and Caiaphas (son-in-law and successor of Annas). The ancients did not have our modern system of chronology, the names of rulers as here being the common way. Objection has been made to the mention of Lysanias here because Josephus ( Ant. XXVII. I) tells of a Lysanias who was King of Abila up to b.c. 36 as the one referred to by Luke with the wrong date. But an inscription has been found on the site of Abilene with mention of "Lysanias the tetrarch"and at the time to which Luke refers (see my Luke the Historian in the Light of Research , pp. 167f.). So Luke is vindicated again by the rocks.

Robertson: Luk 3:2

The Word of God came unto John ( egeneto rhēma theou epi Iōanēn ).

The great epoch marked by egeneto rather than ēn . Rhēma theou is some particular utterance of God (Plummer), common in lxx, here alone in the N.T. Then John is introduced as the son of Zacharias according to Chapter 1. Matthew describes him as the Baptist, Mark as the Baptizer. No other Gospel mentions Zacharias. Mark begins his Gospel here, but Matthew and Luke have two Infancy Chapters before. Luke alone tells of the coming of the word to John. All three Synoptics locate him "in the wilderness"(en tēi erēmōi ) as here, Mar 1:4; Mat 3:1 (adding "of Judea").

Robertson: Luk 3:3

All the region round about Jordan ( pāsan perichōron tou Iordanou ).

The wilderness was John’ s abode (Luk 1:80) so that he began preaching where he was. It was the plain (Gen 13:10.) or valley of the Jordan, El Ghor, as far north as Succoth (2Ch 4:17). Sometimes he was on the eastern bank of the Jordan (Joh 10:40), though usually on the west side. His baptizing kept him near the river.

Robertson: Luk 3:3

The baptism of repentance unto remission of sins ( baptisma metanoias eis aphesin hamartiōn ).

The same phrase as in Mar 1:4, which see note for discussion of these important words. The word remission (aphesis ) "occurs in Luke more frequently than in all the other New Testament writers combined"(Vincent). In medical writers it is used for the relaxing of disease.

Robertson: Luk 3:4

As it is written ( hōs gegraptai ).

The regular formula for quotation, perfect passive indicative of graphō .

Robertson: Luk 3:4

Isaiah the prophet ( Esaiou tou prophētou ).

The same phrase in Mar 1:2 (correct text) and Mat 3:3. Mark, as we have seen, adds a quotation from Mal 3:1 and Luke gives Isa 40:4 and Isa 40:5 of Isa. 40 not in Matthew or Mark (Luk 3:5, Luk 3:6). See note on Mat 3:2; note on Mar 1:3 for discussion of Luk 3:4.

Robertson: Luk 3:5

Valley ( pharagx ).

Here only in the N.T., though in the lxx and ancient Greek. It is a ravine or valley hedged in by precipices.

Robertson: Luk 3:5

Shall be filled ( plērōthēsetai ).

Future passive indicative of plēroō . In 1845 when the Sultan visited Brusa the inhabitants were called out to clear the roads of rocks and to fill up the hollows. Oriental monarchs often did this very thing. A royal courier would go ahead to issue the call. So the Messiah sends his herald (John) before him to prepare the way for him. Isaiah described the preparation for the Lord’ s triumphal march and John used it with great force.

Robertson: Luk 3:5

Hill ( bounos ).

Called a Cyrenaic word by Herodotus, but later Greek writers use it as does the lxx.

Robertson: Luk 3:5

Brought low ( tapeinōthēsetai ).

Future passive indicative of tapeinoō . Literal meaning here of a verb common in the metaphorical sense.

Robertson: Luk 3:5

Crooked ( skolia ).

Common word, curved, opposite of orthos or euthus , straight.

Robertson: Luk 3:6

All flesh ( pāsa sarx ).

Used in the N.T. of the human race alone, though in the lxx brutes are included.

Robertson: Luk 3:6

The salvation of God ( to sotērion tou theou ).

The saving act of God. This phrase aptly describes Luke’ s Gospel which has in mind the message of Christ for all men. It is the universal Gospel.

Robertson: Luk 3:7

To the multitude that went out ( tois exporeuomenois ochlois ).

Plural, Multitudes. The present participle also notes the repetition of the crowds as does elegen (imperfect), he used to say. Mat 3:7-10 singles out the message of John to the Pharisees and Sadducees, which see notes for discussion of details. Luke gives a summary of his preaching to the crowds with special replies to these inquiries: the multitudes, Luk 3:10, the publicans Luk 3:12, the soldiers Luk 3:14.

Robertson: Luk 3:7

To be baptized of him ( baptisthēnai hup' autou ).

This is the purpose of their coming. Mat 3:7 has simply "to his baptism."John’ s metaphors are from the wilderness (vipers, fruits, axe, slave boy loosing sandals, fire, fan, thrashing-floor, garner, chaff, stones).

Robertson: Luk 3:7

Who warned you? ( tis hepedeixen humiṉ ).

The verb is like our "suggest"by proof to eye, ear, or brain (Luk 6:47; Luk 12:5; Act 9:16; Act 20:35; Mat 3:7). Nowhere else in the N.T. though common ancient word (hupodeiknumi , show under, point out, give a tip or private hint).

Robertson: Luk 3:10

Asked ( epērōtōn ).

Imperfect tense, repeatedly asked.

Robertson: Luk 3:10

What then must we do? ( ti oun poiēsōmeṉ ).

Deliberative aorist subjunctive. More exactly, What then are we to do, What then shall we do? Same construction in verses Luk 3:12. The oun refers to the severe things already said by John (Luk 3:7-9).

Robertson: Luk 3:11

Coats (

chitōnas ). The inner and less necessary undergarment. The outer indispensable himation is not mentioned. Note the specific and different message to each class. John puts his finger on the weaknesses of the people right before him.

Robertson: Luk 3:12

Also publicans ( kai telōnai ).

We have had the word already in Matthew (Mat 5:46; Mat 9:10; Mat 11:19; Mat 18:17; Mat 21:31.) and Mark (Mar 11:15.). It is sometimes coupled with harlots and other sinners, the outcasts of society. The word is made up from telos , tax, and ōneomai , to buy, and is an old one. The renter or collector of taxes was not popular anywhere, but least of all when a Jew collected taxes for the Romans and did it by terrible graft and extortions.

Robertson: Luk 3:12

Extort ( prassete ).

The verb means only to do or practice, but early the tax-collectors learned how to "do"the public as regular "blood-suckers."Lucian links them with crows and sycophants.

Robertson: Luk 3:14

Soldiers also ( kai strateuomenoi ).

Men on service, militantes rather than milites (Plummer). So Paul in 2Ti 2:4. An old word like stratiōtēs , soldier. Some of these soldiers acted as police to help the publicans. But they were often rough and cruel.

Robertson: Luk 3:14

Do violence to no man ( mēdena diaseisēte ).

Here only in the N.T., but in the lxx and common in ancient Greek. It means to shake (seismic disturbance, earthquake) thoroughly (dia ) and so thoroughly to terrify, to extort money or property by intimidating (3 Maccabees 7:21). The Latin employs concutere , so. It was a process of blackmail to which Socrates refers (Xenophon, Memorabilia , ii. 9, 1). This was a constant temptation to soldiers. Might does not make right with Jesus.

Robertson: Luk 3:14

Neither exact anything wrongfully ( mēde sukophantēsēte ).

In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants (sukophantai ). From sukon , fig, and phainō , show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. So the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who "glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences"(quoted by Vincent). The word occurs only in Luke in the N.T., here and in Luk 19:8 in the confession of Zaccheus. It occurs in the lxx and often in the old Greek.

Robertson: Luk 3:14

Be content with your wages ( arkeisthe tois opsōniois humōn ).

Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked (opson , cooked food), and bought (from ōneomai , to buy). Hence, "rations,""pay,"wages. Opsarion , diminutive of opson , was anything eaten with bread like broiled fish. So opsōnion comes to mean whatever is bought to be eaten with bread and then a soldier’ s pay or allowance (Polybius, and other late Greek writers) as in 1Co 9:7. Paul uses the singular of a preacher’ s pay (2Co 11:8) and the plural of the wages of sin (Rom 6:23) = death (death is the diet of sin).

Robertson: Luk 3:15

Were in expectation ( prosdokōntos ).

Genitive absolute of this striking verb already seen in Luk 1:21.

Robertson: Luk 3:15

Reasoned ( dialogizomenōn ).

Genitive absolute again. John’ s preaching about the Messiah and the kingdom of God stirred the people deeply and set them to wondering.

Robertson: Luk 3:15

Whether haply he were the Christ ( mēpote autos eiē ho Christos ).

Optative eiē in indirect question changed from the indicative in the direct (Robertson, Grammar , p. 1031). John wrought no miracles and was not in David’ s line and yet he moved people so mightily that they began to suspect that he himself (autos ) was the Messiah. The Sanhedrin will one day send a formal committee to ask him this direct question (Joh 1:19).

Robertson: Luk 3:16

He that is mightier than I ( ho ischuroteros mou ).

Like Mar 1:7, "the one mightier than I."Ablative case (mou ) of comparison. John would not turn aside for the flattery of the crowd. He was able to take his own measure in comparison with the Messiah and was loyal to him (see my John the Loyal ). Compare Luk 3:16 with Mar 1:7. and Mat 3:11. for discussion of details. Luke has "fire"here after "baptize with the Holy Ghost"as Mat 3:11, which see note. This bold Messianic picture in the Synoptic Gospels shows that John saw the Messiah’ s coming as a judgment upon the world like fire and the fan of the thrashing-floor, and with unquenchable fire for the chaff (Luk 3:17; Mat 3:12). But he had the spiritual conception also, the baptism in the Holy Spirit which will characterize the Messiah’ s Mission and so will far transcend the water baptism which marked the ministry of John.

Vincent: Luk 3:1

Pontius Pilate

Wyc., Pilat of Pounce.

Vincent: Luk 3:1

Tetrarch

See on Mat 14:1.

Vincent: Luk 3:2

Came ( ἐγένετο )

Lit., arose, or came to pass.

Vincent: Luk 3:2

John

The Synoptists introduce him under different titles. Here, the son of Zacharias ; Matthew, the Baptist ; Mark, the Baptizer.

Vincent: Luk 3:3

The country about Jordan

Which both Matthew and Mark call the wilderness. See on Mat 3:1.

Vincent: Luk 3:3

Baptism of repentance

Wyc., penaunce .

Vincent: Luk 3:3

For ( εἰς )

Better as Rev., unto, denoting the destination of the rite.

Vincent: Luk 3:3

Remission ( ἄφεσιν )

See on Jam 5:15. The word occurs in Luke more frequently than in all the other New Testament writers combined. Used in medical language of the relaxation of disease. Both Luke and John use the kindred verb ἀφίημι , in the same sense. Luk 4:39; Joh 4:52.

Vincent: Luk 3:4

Isaiah

In this prophetic citation Mark adds to Isaiah Mal 3:1, which does not appear in either Matthew or Luke. Luke adds Isa 11:4, Isa 11:5 of Isaiah 11, which do not appear in the others.

Vincent: Luk 3:4

Paths ( τρίβους )

From τρίβω , to rub or wear. Hence beaten tracks.

Vincent: Luk 3:5

Valley ( φάραγξ )

Strictly, of a chasm or ravine in a mountain-side.

Vincent: Luk 3:5

Shall be filled - brought low

In allusion to the practice of Eastern monarchs. On occasions of their progress, heralds were sent out to call on the people to clear and improve the old roads or to make new ones. " When Ibrahim Pacha proposed to visit certain places in Lebanon, the emirs and sheiks sent forth a general proclamation, somewhat in the style of Isaiah's exhortation, to all the inhabitants to assemble along the proposed route and prepare the way before him. The same was done in 1845, on a grand scale, when the Sultan visited Brusa. The stones were gathered out, the crooked places straightened, and rough ones made level and smooth. I had the benefit of these labors a few days after his majesty's visit. The exhortation 'to gather out the stones' (Isa 62:10) is peculiarly appropriate. These farmers do the exact reverse - gather up the stones from their fields and cast them into the highway; and it is this barbarous custom which, in many places, renders the paths uncomfortable and even dangerous" (Thomson, " Land and Book" ).

Vincent: Luk 3:7

He said ( ἔλεγεν ) to the multitudes that came forth (ἐκπορευομένοις )

The use of the tenses is graphic. He said, the imperfect, and came forth, the present participle; both denoting action in progress, or customary action; so that the sense is, he kept saying, or he used to say to those who were coming out, to the crowds of people which kept pouring out successively. Compare ἐξεπορεύετο , went out, also imperfect, Mat 3:5. Luke gives the substance of the Baptist's preaching summarily.

Vincent: Luk 3:7

Generation ( γεννήμεατα )

Lit., births. Rev., better, offspring. It has been observed that John's figurative language is altogether the language of the desert. Notice the succession of images: Brood of vipers; fruits (of repentance); the axe at the root of the tree; the slave-boy loosing or bearing the sandals; the baptism of fire; the winnowing-fan, the threshing-floor, the garner, and the burning of the chaff.

Vincent: Luk 3:7

Warned ( ὑπέδειξεν )

From ὕπο , under, and δείκνυμι , to shew. Hence, literally, to shew secretly. The word implies a private or confidential hint or reminder. Compare Luk 12:5; Act 9:16; Act 20:35.

Vincent: Luk 3:8

Fruits ( καρποὺς )

Matthew has the singular number, καρπὸν , fruit.

Vincent: Luk 3:8

Repentance ( τῆς μετανοίας )

Note the article: the repentance which you profess in coming to my baptism. Rev., in margin, " your repentance." See on Mat 3:2.

Vincent: Luk 3:8

Begin

With the first accusing of your conscience. " He anticipates even attempt at excuse" (Bengel). Matthew has think not, indicating a delusive fancy.

Vincent: Luk 3:8

Father

The word stands first in the sentence, " We have Abraham to our father," and is therefore emphatic, and with reason; for it was on their descent that the answer of these Jews to John's rebuke turned: " Our father is Abraham."

Vincent: Luk 3:8

These stones

See on Mat 3:9.

Vincent: Luk 3:9

See on Mat 3:10.

Vincent: Luk 3:10

Asked ( ἐπηρώτων )

Imperfect tense, indicating the frequent repetition of these questions.

Vincent: Luk 3:11

Coats ( χιτῶνας )

See on Mat 5:40.

Vincent: Luk 3:12

Publicans ( τελῶναι )

From τέλος , a tax, and ὠνέομαι , to buy. The collectors of Roman imposts. The Romans farmed out the direct taxes and customs-duties to capitalists, on their payment of a certain sum in publicum, into the public treasury, whence they were called publicani, publicans. Sometimes this sum, being greater than any one person could pay, was paid by a company. Under these were the submagistri, living in the provinces; and under these again the portitores, or actual custom-house officers, who are referred to by the term τελῶναι in the New Testament. They were often chosen from the dregs of the people, and were so notorious for their extortions that they were habitually included in the same category with harlots and sinners. " If a Jew could scarcely persuade himself that it was right to pay taxes, how much more heinous a crime must it have been in his eyes to become the questionably honest instrument for collecting them. If a publican was hated, how still more intense must have been the disgust entertained against a publican who was also a Jew" (Farrar, " Life of Christ" ). The word " publican," as a popular term of reproach, was used even by our Lord (Mat 18:17). Even the Gentiles despised them. Farrar cites a Greek saying, " All publicans are robbers."

Vincent: Luk 3:13

Exact ( πράσσετε )

The change of the Rev. to extort is unfortunate. The word is used of the exaction of legal tribute, and excessive exaction is expressed by the following words' John would hardly have commanded them to extort in any case.

Vincent: Luk 3:14

Soldiers ( στρατευόμενοι )

Strictly, soldiers on service: hence the participle, serving as soldiers, instead of the more comprehensive term στρατιῶται , soldiers by profession. Some explain it of soldiers engaged in police inspection in connection with the customs, and hence naturally associated with the publicans.

Vincent: Luk 3:14

What shall we do?

The we in the Greek is emphatic, closing the question. Hence Rev., very aptly, and we, what must we do?

Vincent: Luk 3:14

Do violence ( διασείσητε )

Only here in New Testament. Lit., to shake violently; hence to agitate or terrify ; and so to extort money from one by terrifying him. The corresponding Latin word concutere is used by later writers in the same sense. Xenophon says of Socrates' " I know of his once having heard from Crito that life at Athens was a hard thing for a man who desired to mind his own business. 'For,' said he, 'they bring actions against me, not because they are wronged by me, but because they think I would rather pay money than have any trouble'" (" Memorabilia," ii., 9, 1). For this process of blackmail, σείω , to shake, was used. Thus Aristophanes (" Knights," 840):

" Thou shalt make much money by falsely accusing and frightening " (σείων τε καῖ ταράττων ) .

And again (" Peace," 639):

" And of their allies they falsely accused (ἔσειον ) the substantial and rich."

The word in this passage of Luke has the later, secondary meaning, to extort; and therefore the American Revisers rightly insist on, extort from no man by violence. It is used by medical writers, as, for instance, by Hippocrates, of shaking the palsied or benumbed limbs of a patient; or of a shaking by which the liver was relieved of an obstruction. Luke also uses two other compounds of the verb σείω : κατασείω , to beckon, Act 12:17 (peculiar to Luke); and ἀνασέιω , to stir up, which occurs also in Mar 15:11. Both these are also used by medical writers.

Vincent: Luk 3:14

Accuse any falsely ( συκοφαντήσητε )

The common explanation of this word is based on the derivation from σῦκον , a fig, and φαίνω , to make known ; hence of informing against persons who exported figs from Attica, contrary to the law, or who plundered sacred fig-trees. As informers were tempted to accuse innocent persons by the reward paid for pointing out violators of the law, the verb acquired the meaning to accuse falsely. Such is the old explanation, which is now rejected by scholars, though the real explanation is merely conjectural. The fig-tree was the pride of Attica, ranking with honey and olives as one of the principal products, and there is no authority for the statement that there was a time when figs were scarce, and required legal protection against export. Neither is it proven that there was a sacred kind of fig. Rettig, in an interesting paper in the " Studten und Kritiken" (1838), explains that, as tribute in Attica was paid in kind as well as in money, and as figs represented a great deal of property, there was a temptation to make false returns of the amount of figs to the assessors; and that thus a class of informers arose who detected and reported these false returns, and received a percentage of the fine which was imposed. These were known as fig shewers. Another writer has suggested that the reference is to one who brings figs to light by shaking the tree; and so, metaphorically, to one who makes rich men yield up the fruits of their labor or rascality by false accusation. Whatever explanation we may accept, it is evident that the word had some original connection with figs , and that it came to mean to slander or accuse falsely. From it comes our word sycophant. The sycophants as a class were encouraged at Athens, and their services were rewarded. Socrates is said by Xenophon to have advised Crito to take a sycophant into his pay, in order to thwart another who was annoying him; and this person, says Xenophon, " quickly discovered on the part of Crito's accusers many illegal acts, and many persons who were enemies to those accusers; one of whom he summoned to a public trial, in which it would be settled what he should suffer or pay, and he would not let him off until he ceased to molest Crito and paid a sum of money besides." Demosthenes thus describes one: " He glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin, and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences....It is the bane of our city that it protects and cherishes this poisonous brood, and uses them as informers, so that even the honest man must flatter and court them, in order to be safe from their machinations." The word occurs only here and Luk 19:8, of Zacchaeus, the publican. The American Revisers hold to the A. V., and render neither accuse any one wrongfully, extortion being described by the previous word. Wyc., neither make ye false challenge. In the Sept. it is used in the sense of to oppress or deceive.

Vincent: Luk 3:14

Wages ( ὀψωνίοις )

From ὄψον , cooked meat, and later, generally , provisions. At Athens, especially, fish . Compare ὀψάριον , fish , Joh 21:9, Joh 21:10, Joh 21:13. Hence ὀψώνιον is primarily provision-money, and so used of supplies and pay for an army. With this understanding the use of the word at Rom 6:23, " the wages of sin," becomes highly suggestive.

Vincent: Luk 3:15

Mused ( διαλογιζομένων )

Better as Rev., reasoned. Compare Luk 1:29; and see on Jam 2:4.

Vincent: Luk 3:16

One mightier ( ὁ ἰσχυρότερος )

The definite article points to an expected personage. Hence better as Rev., he that is mightier.

Vincent: Luk 3:16

Unloose ( λῦσαι )

So also Mark; but Matthew βαστάσαι , to bear. See on Mat 3:11.

Wesley: Luk 3:1

Reckoning from the time when Angustus made him his colleague in the empire.

Wesley: Luk 3:1

The dominions of Herod the Great were, after his death, divided into four parts or tetrarchies. This Herod his son was tetrarch of Galilee, reigning over that fourth part of his dominions. His brother reigned over two other fourth parts, the region of Iturea, and that of Trachonitis (that tract of land on the other side Jordan, which had formerly belonged to the tribe of Manasseh.) And Lysanias (probably descended from a prince of that name, who was some years before governor of that country) was tetrarch of the remaining part of Abilene, which was a large city of Syria, whose territories reached to Lebanon and Damascus, and contained great numbers of Jews. Mat 3:1; Mar 1:1.

Wesley: Luk 3:2

There could be but one high priest, strictly speaking, at once. Annas was the high priest at that time, and Caiaphas his sagan or deputy.

Wesley: Luk 3:4

Isa 40:3.

Wesley: Luk 3:5

_That is, every hinderance shall be removed.

Wesley: Luk 3:6

The Saviour, the Messiah.

Wesley: Luk 3:8

That is, trust not in your being members of the visible Church, or in any external privileges whatsoever: for God now requires a change of heart; and that without delay.

Wesley: Luk 3:10

It is not properly John, but the Holy Ghost, who teaches us in the following answers, how to come ourselves, and how to instruct other penitent sinners to come to Christ, that he may give them rest. The sum of all this is, Cease to do evil, learn to do well. These are the fruits worthy of repentance.

JFB: Luk 3:1-2

Reckoning from the period when he was admitted, three years before Augustus' death, to a share of the empire [WEBSTER and WILKINSON], about the end of the year of Rome 779, or about four years before the usual reckoning.

JFB: Luk 3:1-2

His proper title was Procurator, but with more than the usual powers of that office. After holding it about ten years he was ordered to Rome, to answer to charges brought against him, but ere he arrived Tiberius died (A.D. 35), and soon after Pilate committed suicide.

JFB: Luk 3:1-2

(See on Mar 6:14).

JFB: Luk 3:1-2

A different and very superior Philip to the one whose wife Herodias went to live with Herod Antipas. (See Mar 6:17).

JFB: Luk 3:1-2

To the northeast of Palestine; so called from Ishmael's son Itur or Jetur (1Ch 1:31), and anciently belonging to the half tribe of Manasseh.

JFB: Luk 3:1-2

Farther to the northeast, between Iturea and Damascus; a rocky district, infested by robbers, and committed by Augustus to Herod the Great to keep in order.

JFB: Luk 3:1-2

Still more to the northeast, so called from Abila, eighteen miles from Damascus [ROBINSON].

JFB: Luk 3:2

The former, though deposed, retained much of his influence, and, probably, as sagan or deputy, exercised much of the power of the high priesthood along with Caiaphas (Joh 18:13; Act 4:6). Both Zadok and Abiathar acted as high priests in David's time (2Sa 15:35), and it seems to have become the fixed practice to have two (2Ki 25:18). (Also see on Mat 3:1.)

JFB: Luk 3:2

Such formulas, of course, are never used when speaking of Jesus, because the divine nature manifested itself in Him not at certain isolated moments of His life. He was the one everlasting manifestation of the Godhead--THE WORD [OLSHAUSEN].

JFB: Luk 3:5

Levelling and smoothing, obvious figures, the sense of which is in the first words of the proclamation, "Prepare ye the way of the Lord."

JFB: Luk 3:6

(quoted literally from the Septuagint of Isa 40:5). The idea is that every obstruction shall be so removed as to reveal to the whole world the Salvation of God in Him whose name is the "Saviour" (compare Psa 98:3; Isa 11:10; Isa 49:6; Isa 52:10; Luk 2:31-32; Act 13:47).

JFB: Luk 3:10-14

To show the sincerity of our repentance. (Also see on Mat 3:10.)

JFB: Luk 3:11

Directed against the reigning avarice. (Also see on Mat 3:10.)

JFB: Luk 3:12

Publicans, &c. (Also see on Mat 3:10.)

JFB: Luk 3:13

Directed against that extortion which made the publicans a byword. (See on Luk 19:2; Luk 19:8). (Also see on Mat 3:10.)

JFB: Luk 3:14

The word signifies to "shake thoroughly," and so to "intimidate," probably in order to extort money or other property. (Also see on Mat 3:10.)

JFB: Luk 3:14

Acting as informers vexatiously, on frivolous or false grounds.

JFB: Luk 3:14

"rations." We may take this as a warning against mutiny, which the officers attempted to suppress by largesses and donations [WEBSTER and WILKINSON]. And thus the "fruits" which would evidence their repentance were just resistance to the reigning sins, particularly of the class to which the penitent belonged, and the manifestation of an opposite spirit.

JFB: Luk 3:15-17

Showing both how successful he had been in awakening the expectation of Messiah's immediate appearing, and the high estimation, and even reverence, which his own character commanded. (Also see on Mat 3:10.)

JFB: Luk 3:16

Either to the deputation from Jerusalem (see Joh 1:19, &c.), or on some other occasion, simply to remove impressions derogatory to his blessed Master which he knew to be taking hold of the popular mind. (Also see on Mat 3:10.)

JFB: Luk 3:16

In solemn protestation. So far from entertaining such a thought as laying claim to the honors of Messiahship, the meanest services I can render to that "Mightier than I that is coming after me," are too high an honor for me. Beautiful spirit, distinguishing this servant of Christ throughout!

JFB: Luk 3:16

"the Mighter than I."

Clarke: Luk 3:1

Fifteenth year - This was the fifteenth of his principality and thirteenth of his monarchy: for he was two years joint emperor, previously to the death of Augustus

Clarke: Luk 3:1

Tiberius Caesar - This emperor succeeded Augustus, in whose reign Christ was born. He began his reign August 19, a.d. 14, reigned twenty-three years, and died March 16, a.d. 37, aged seventy eight years. He was a most infamous character. During the latter part of his reign especially, he did all the mischief he possibly could; and that his tyranny might not end with his life, he chose Caius Caligula for his successor, merely on account of his bad qualities; and of whom he was accustomed to say, This young prince will be a Serpent to the Roman people, and a Phaethon to the rest of mankind

Clarke: Luk 3:1

Herod - This was Herod Antipas, the son of Herod the Great who murdered the innocents. It was the same Herod who beheaded John Baptist, and to whom our Lord was sent by Pilate. See the account of the Herod family in the notes on Mat 2:1 (note)

Clarke: Luk 3:1

Iturea and Trachonitis - Two provinces of Syria, on the confines of Judea

Clarke: Luk 3:1

Abilene - Another province of Syria, which had its name from Abila, its chief city

These estates were left to Herod Antipas and his brother Philip by the will of their father, Herod the Great; and were confirmed to them by the decree of Augustus

That Philip was tetrarch of Trachonitis, in the fifteenth year of Tiberius, we are assured by Josephus, who says that Philip the brother of Herod died in the twentieth year of Tiberius, after he had governed Trachonitis, Batanea, and Gaulonitis thirty-seven years. Antiq. b. xviii. c. 5, s. 6. And Herod continued tetrarch of Galilee till he was removed by Caligula, the successor of Tiberius. Antiq. b. xviii. c. 8, s. 2

That Lysanius was tetrarch of Abilene is also evident from Josephus. He continued in this government till the Emperor Claudius took it from him, a.d. 42, and made a present of it to Agrippa. See Antiq. b. xix. c. 5, s. 1

Tetrarch signifies the ruler of the fourth part of a country. See the note on Mat 14:1.

Clarke: Luk 3:2

Annas and Caiaphas being the high priests - Caiaphas was the son-in-law of Annas or Ananias, and it is supposed that they exercised the high priest’ s office by turns. It is likely that Annas only was considered as high priest; and that Caiaphas was what the Hebrews termed כהן משנה cohen mishneh , or סגן כהנים sagan cohanim , the high priest’ s deputy, or ruler of the temple. See the note on Mat 2:4, and on Joh 18:13

The facts which St. Luke mentions here tend much to confirm the truth of the evangelical history. Christianity differs widely from philosophic system; it is founded in the goodness and authority of God; and attested by historic facts. It differs also from popular tradition, which either has had no pure origin, or which is lost in unknown or fabulous antiquity. It differs also from pagan and Mohammedan revelations, which were fabricated in a corner, and had no witnesses. In the above verses we find the persons, the places, and the times marked with the utmost exactness. It was under the first Caesars that the preaching of the Gospel took place; and in their time, the facts on which the whole of Christianity is founded made their appearance: an age the most enlightened, and best known from the multitude of its historic records. It was in Judea, where every thing that professed to come from God was scrutinized with the most exact and unmerciful criticism. In writing the history of Christianity, the evangelists appeal to certain facts which were publicly transacted in such places, under the government and inspection of such and such persons, and in such particular times. A thousand persons could have confronted the falsehood, had it been one! These appeals are made - a challenge is offered to the Roman government, and to the Jewish rulers and people - a new religion has been introduced in such a place, at such a time - this has been accompanied with such and such facts and miracles! Who can disprove this? All are silent. None appears to offer even an objection. The cause of infidelity and irreligion is at stake! If these facts cannot be disproved, the religion of Christ must triumph. None appears because none could appear. Now let it be observed, that the persons of that time, only, could confute these things had they been false; they never attempted it; therefore these facts are absolute and incontrovertible truths: this conclusion is necessary. Shall a man then give up his faith in such attested facts as these, because, more than a thousand years after, an infidel creeps out, and ventures publicly to sneer at what his iniquitous soul hopes is not true

Clarke: Luk 3:2

The word of God came unto John - That is, the Holy Spirit that revealed to him this doctrine of salvation. This came upon him in the desert, where he was living in such a state of austerity as gave him full right to preach all the rigours of penitence to others. Thus we find that the first preachers, historians, and followers of the doctrines of the Gospel were men eminent for the austerity of their lives, the simplicity of their manners, and the sanctity of their conduct; they were authorized by God, and filled with the most precious gifts of his Spirit. And what are the apostles which the new philosophy sends us? Philosophers full of themselves, not guided by the love of truth or wisdom, but ever seeking their own glory; in constant hostility among themselves, because of their separate pretensions to particular discoveries, of the honor of which they would almost as soon lose life as be deprived. Who are they? Men of a mortified life and unblamable conversation? No, they are poets and poetasters; composers of romances, novels, intrigues, farces, comedies, etc., full of extravagance and impurity. They are pretended moralists that preach up pleasure and sensual gratification, and dissolve, as far as they can, the sacred and civil ties that unite and support society. They are men whose guilt is heightened by their assuming the sacred name of philosophers, and dignifying their impure system with a name at which Philosophy herself blushes and bleeds.

Clarke: Luk 3:3

The baptism of repentance - See on Mat 3:4-6 (note), and Mar 1:1 (note), etc., and Mark 16 (note) at the end.

Clarke: Luk 3:4

Prepare ye the way - It was customary for the Hindoo kings, when on journeys, to send a certain class of the people two or three days before them, to command the inhabitants to clear the ways. A very necessary precaution where there are no public roads. - Ward.

Clarke: Luk 3:5

Every they shall be filled - All hinderances shall be taken out of the way: a quotation from the Greek version of Isa 40:4, containing an allusion to the preparations made in rough countries to facilitate the march of mighty kings and conquerors. See the instance produced on Mat 3:3 (note).

Clarke: Luk 3:7-9

On this account of the Baptist’ s mode of preaching, see the notes on Mat 3:7-11 (note).

Clarke: Luk 3:10

What shall we do then? - The preaching of the Baptist had been accompanied with an uncommon effusion of that Spirit which convinces of sin, righteousness, and judgment. The people who heard him now earnestly begin to inquire what they must do to be saved? They are conscious that they are exposed to the judgments of the Lord, and they wish to escape from the coming wrath.

Clarke: Luk 3:11

He that hath two coats, etc. - He first teaches the great mass of the people their duty to each other. They were uncharitable and oppressive, and he taught them not to expect any mercy from the hand of God, while they acted towards others in opposition to its dictates. If men be unkind and uncharitable towards each other, how can they expect the mercy of the Lord to be extended towards themselves?

Clarke: Luk 3:12

Then came also publicans - He next instructs the tax-gatherers in the proper discharge of their duty: though it was an office detested by the Jews at large, yet the Baptist does not condemn it. It is only the abuse of it that he speaks against. If taxes be necessary for the support of a state, there must be collectors of them; and the collector, if he properly discharge his duty, is not only a useful, but also a respectable officer. But it seems the Jewish tax-gatherers exacted much more from the people than government authorized them to do, Luk 3:13, and the surplus they pocketed. See the conduct of many of our surveyors and assessors. They are oppressors of the people, and enrich themselves by unjust surcharges. This, I am inclined to think, is too common an evil; and the executive government is often the people’ s scape-goat, to bear the crimes of its officers, crimes in which it has no concern. For an account of the publicans, see the note on Mat 5:46.

Clarke: Luk 3:14

The soldiers likewise demanded of him - He, thirdly, instructs those among the military. They were either Roman soldiers, or the soldiers of Herod or Philip. Use no violence to any, μηδενα διασεισητε, do not extort money or goods by force or violence from any. This is the import of the words neminein concutite , used here by the Vulgate, and points out a crime of which the Roman soldiers were notoriously guilty, their own writers being witnesses. Concussio has the above meaning in the Roman law. See Raphelius in loco

Clarke: Luk 3:14

Neither accuse any falsely - Or, on a frivolous pretense - μηδε συκοφαντησητε, be not sycophants, like those who are base flatterers of their masters, who to ingratiate themselves into their esteem, malign, accuse, and impeach the innocent. Bishop Pearce observes that, when the concussio above referred to did not produce the effect they wished, they often falsely accused the persons, which is the reason why this advice is added. See the note on Luk 19:7

Clarke: Luk 3:14

Be content with your wages - Οψωνιοις . The word signifies not only the money which was allotted to a Roman soldier, which was two oboli, about three halfpence per day, but also the necessary supply of wheat, barley, etc. See Raphelius.

Clarke: Luk 3:15

Whether he were the Christ - So general was the reformation which was produced by the Baptist’ s preaching that the people were ready to consider him as the promised Messiah. Thus John came in the spirit and power of Elijah, and reformed all things; showed the people, the tax-gatherers, and the soldiers, their respective duties, and persuaded them to put away the evil of their doings. See the note on Mat 17:11.

Clarke: Luk 3:16-17

On these verses see Mat 3:11, Mat 3:12, and Mar 1:7, Mar 1:8, and particularly the note on Joh 3:5 (note).

Calvin: Luk 3:1

Luk 3:1.When Pontius Pilate was governor of Judea It is probable that this was the second year of Pilate’s government: for since Tiberius had held the reins of government, he had, as Josephus informs us, (xviii. 2:2,) appointed Valerius Gratus to be governor of Judea, in room of Annius Rufus. This change might take place in his second year. The same Josephus writes, that Valerius was governor of Judea for “eleven years, when Pontius Pilate came as his successor,” (Ant. 18:2:2.) Pilate, therefore, had governed the province for two years, when John began to preach the Gospel. This Herod, whom Luke makes tetrarch of Judea, was the second heir of Herod the Great, and succeeded to his father by will. Archelaus had received the ethnarchy of Judea, but, when he was banished to Vienna (Jos. Wars, 2, vii. 3) by Augustus, that portion fell into the hands of the Romans. Luke mentions here two sons of Herod, — Herod Antipas, who had been made tetrarch of Galilee, and governed Samaria and Peraea, — and Philip, who was tetrarch of Trachonitis and Iturea, and reigned from the sea of Tiberias, or Gennesareth, to the foot of Lebanon, which is the source of the river Jordan.

Lysanias has been falsely supposed to be the son of Ptolemy Mennaeus, King of Chalcis, who had been long before put to death by Cleopatra, about thirty years before the birth of Christ, as Josephus relates, (Ant. 15:4:1.) He could hardly even be the grandson of Ptolemy, who, as the same Josephus records, kindled the Parthian war, (Wars, 1, xiii. 1;) for then he must have been more than sixty years of age at the time of which Luke speaks. Besides, as it was under Antigonus that the Parthian war commenced, he must even then have been a full-grown man. Now Ptolemy Mennaeus died not long after the murder of Julius Caesar, during the triumvirate of Lepidus, Antony, and Octavius, (Jos. Wars, 1, xiii. 1.) But as this grandson of Ptolemy bore the name of Lysanias as well as his father, he might have left a son who had the same surname. Meanwhile, there can be no hesitation in rejecting the error of those who make Lysanias to live sixty years after he had been slain by Cleopatra.

The word Tetrarch is here used in a sense not quite accurate, as if the whole country had been divided into four parts. But as at first there was a fourfold division into districts, so afterwards, when other changes took place, the names Tetrarch and Tetrarchies were retained by way of honor. In this sense Pliny enumerates seventeen tetrarchies of one country.

Calvin: Luk 3:2

Luk 3:2.Annas and Caiaphas being the high priests It is certain, that there never were two persons who held the office of high priest at the same time. Josephus states, that Valerius Gratus made Caiaphas high priest, a short time before he left the government. During the time that Pilate was governor of Judea, Josephus does not speak of him as having made any change in this respect; ²⁴⁴ but, on the contrary, states that, when Pilate had been recalled from the government, and sent to plead his cause at Rome, Vitellius, who was at that time governor of Syria, reduced Caiaphas to a private rank, and transferred the high priesthood to Jonathan, the son of Ananus, (Ant. 18:4:3.) When Luke says that there were two high priests, we must not understand him to mean, that both held the same title, but that the honor of the priesthood was partly shared with him by Annas his father-in-law. Luke’s narrative indicates such a state of trouble and confusion, that, though there was not more than one person who was actually high priest, the sacred office was torn in pieces by ambition and tyranny.

The word of the Lord came upon John Before relating, as the other Evangelists do, that John began to exercise his office of teaching, Luke asserts that he was divinely called to that office: and he does so, in order to assure us, that the ministry of John carried undoubted authority. Why the interpreters have chosen to translate the word, ἐπὶ ᾿Ιωάννην, UPON John, instead of TO John, I do not see: but because there is no ambiguity as to the meaning, that this commission was entrusted to him, and that he received a command to preach, I have followed the received version. Hence infer, that there are no regular teachers, but those on whom God has conferred the office; and that it is not enough to have the word of God, if there be not likewise a special calling.

Matthew and Mark do not speak of the preaching of John as extending beyond the wilderness, while Luke says, that he came into all the country around Jordan These statements may be reconciled by observing, that John discharged the office of teaching among the neighbors, with whom he dwelt; but that his Gospel spread more widely, and became known in many places, so that the report of it, in a short time, reached Jerusalem. Indeed, the whole of that tract of the Jordan might be called a wilderness: for the word does not mean “a solitude,” but “a rough, and mountainous, and thinly inhabited district.”

Calvin: Luk 3:3

Luk 3:3.Preaching the baptism of repentance This form of expression shows first, generally, what is the right use of the Sacraments; and next, why baptism was instituted, and in what it consists. A sacrament, then, is not a dumb ceremony, exhibiting some unmeaning pomp without doctrine; but the Word of God is joined to it, and gives life to the outward ceremony. By the Word I mean, not mutterings of a magical character, made by some exorcist between his teeth, but what is pronounced with a clear and distinct voice, and leads to the edification of faith. For we are not simply told, that John baptized unto repentance, as if the grace of God were contained in a visible sign; but that he explained, in his preaching, the advantage of baptism, that the sign, through the word preached, might produce its effect. This is the peculiarity of baptism, that it is said to be an outward representation of repentance for the forgiveness of sins Now, as the meaning, power, and nature of that baptism are the same as ours, if we judge of the figure from its true import, it is incorrect to say, that the baptism of John is different from the baptism of Christ. ²⁴⁶

Calvin: Luk 3:7

As to the loud and open rebuke, which was administered to them in presence of all, it was for the sake of others; and that is the reason why Luke mentions, that it was addressed to multitudes, (Luk 3:7.) Though the persons whom John reproved were few in number, his design was to strike terror on all; as Paul enjoins us to regard it as the advantage of public rebukes, “ that others also may fear,” (1Ti 5:20.) He addresses directly the Pharisees and Sadducees, and at the same time, addresses, through them, a warning to all, not to hold out a hypocritical appearance of repentance, instead of a true affection of the heart. Besides, it was of great importance to the whole nation to know ²⁶³ what sort of people the Pharisees and Sadducees were, who had miserably corrupted the worship of God, wasted the church, and overturned the whole of religion; — in a word, who had extinguished the light of God by their corruptions, and infected every thing by their crimes.

It is probable, therefore, that John publicly attacked the Pharisees, for the benefit of the whole church of God, that they might no longer dazzle the eyes of simple men by empty show, or hold the body of the people under oppression by wicked tyranny. In this respect, it was a remarkable display of his firmness, that those, who were highly esteemed by others, were not spared on account of their reputation, but sternly reduced, as they deserved, to their proper rank. And thus ought all godly instructors to be zealous, not to dread any power of man, but boldly strive to “cast down every high thing that exalteth itself” against Christ, (2Co 10:5.)

If John, the organ of the Holy Spirit, employed such severity of language in his opening address to those who voluntarily came to be baptized, and to make a public profession of the gospel; how ought we now to act towards the avowed enemies of Christ, who not only reject obstinately all that belongs to sound doctrine, but whose efforts to extinguish the name of Christ are violently maintained by fire and sword? Most certainly, if you compare the Pope, and his abominable clergy, with the Pharisees and Sadducees, the mildest possible way of dealing with them will be, to throw them all into one bundle. Those, whose ears are so delicate, that they cannot endure to have any bitter thing said against the Pope, must argue, not with us, but with the Spirit of God. Yet let godly teachers beware, lest, while they are influenced by holy zeal against the tyrants of the Church, they mingle with it the affections of the flesh. And as no vehemence, which is not regulated by the wisdom of the Spirit, can obtain the divine approbation, let them not only restrain their feelings, but surrender themselves to the Holy Spirit, and implore his guidance, that nothing may escape them through inadvertency. ²⁶⁴

Offspring of vipers He gives them this name, instead of simply calling them vipers, in order to expose the envenomed malice of the whole class: for he intended to condemn, not merely those few persons who were present, but the whole body, and to charge both sects with producing nothing but serpents. They had vehement disputes, no doubt, with each other: but all were agreed in despising God, in a wicked desire to rule, in hatred of sound doctrine, and in a disgusting mass of numerous crimes.

Who warned you? As he had suspicions of their repentance, he puts the question with doubt and wonder, if it be possible that they repent sincerely. In this way, he summons them to the inward tribunal of conscience, that they may thoroughly examine themselves, and, laying aside all flattery, may institute a severe investigation into their crimes. Wrath is put here, as in many other places, for the judgment of God: as when Paul says, “The law worketh wrath,” (Rom 4:15,) and “Give place to wraths ²⁶⁵ ”, (Rom 12:19.) He calls it the wrath to come, which hangs over their heads, that they may not indulge in their wonted carelessness. For, though the wrath of God overflows, and his chastisements strike, the whole world, hypocrites always entertain the hope that they will escape. To flee from the wrath of God, is here taken in a good sense, that is, to seek the means of appeasing God, that he may no longer be angry with us. For a good part of men, in order to escape the wrath of God, withdraw themselves from his guidance and authority. But all that the sinner gains by fleeing from God, is to provoke more and more the wrath of God against him.

Calvin: Luk 3:10

Luk 3:10And the multitudes asked him A true feeling of repentance produces in the mind of the poor sinner an eager desire to know what is the will or command of God. John’s reply explains, in a few words, the fruits worthy of repentance: for the world is always desirous to acquit itself of its duty to God by performing ceremonies; and there is nothing to which we are more prone, than to offer to God pretended worship, whenever he calls us to repentance. But what fruits does the Baptist here recommend? The duties of charity, and of the second Table of the Law: ²⁷² not that God disregards the outward profession of godliness, and of his worship; but that this is a surer mark of distinction, and less frequently leads to mistakes. ²⁷³ For hypocrites labor strenuously to prove themselves worshippers of God by the performance of ceremonies, — paying no regard, however, to true righteousness: for they are either cruel to their neighbors, or addicted to falsehood and dishonesty.

It was therefore necessary to subject them to a more homely examination, ²⁷⁴ if they are just in their dealings with men, if they relieve the poor, if they are generous to the wretched, if they give liberally what the Lord has bestowed upon them. This is the reason why our Lord pronounces “judgment, mercy, and faith,” to be “ the weightier matters of the law, ” (Mat 23:23,) and Scripture everywhere recommends “justice and judgment.” We must particularly observe, that the duties of charity are here mentioned, not because they are of higher value than the worship of God, but because they testify the piety of men, ²⁷⁵ so as to detect the hypocrisy of those who boast with the mouth what is far distant from the heart.

But it is asked, did John lay this injunction, in a literal sense, on all whom he was preparing to be Christ’s disciples, that they should not have two coats? We must observe, first, that this is the figure of speech which is called a Synecdoche, for under one example it comprehends a general rule. Hence it follows, that we must draw from it a meaning, which corresponds to the law of charity, as it is laid down by God: and that law is, that each person should give out of his abundance to supply the wants of the poor. God does not extort a tax, to be paid “grudgingly or of necessity” by those who, but for that necessity, would have chosen not to pay it: “for the Lord loveth a” willing and “cheerful giver,” (2Co 9:7.) I make this observation, because it is of great consequence for men to be convinced, that the portion of their wealth which they bestow in this manner is a sacrifice pleasing and of good savor to God, — that “with such sacrifices God is well pleased,” (Heb 13:16.)

Those who lay it down as a law, that no man must have any property of his own, not only make consciences to tremble, but overwhelm them with despair. With fanatics of this sort, who obstinately adhere to the literal meaning, it is not necessary that we should spend much time in refutation. If we are not allowed to have two coats, the same rule will apply to dishes, to salt-cellars, to shirts, and, in short, to all the furniture of a house. But the context makes it evident, that nothing was farther from John’s intention than to overthrow the order of a state. Hence we infer, that all that he enjoined on the rich was, that they should bestow on the poor, according to their own ability, what their necessity required.

“Consider to what extent the necessaries of life, which you enjoy abundantly, are wanted by your neighbors, that your abundance may be a supply for their want,” (2Co 8:14.)

But the more liberty that God allows us, we ought to be the more careful not to allow ourselves undue liberty. ²⁷⁶ Let the necessity of our brethren affect us powerfully, and let the bounty of God, which is in our hands, stimulate us to acts of kindness and generosity.

Calvin: Luk 3:12

Luk 3:12.And the publicans ²⁷⁷ also came. The publicans are not only exhorted, in general terms, to repent, but the duties peculiar to their calling are demanded: for we know that, besides the general rule of the law, each person ought to consider what is required by the nature of the employment to which he has been called. All Christians, without distinction, “are taught of God to love one another,” (1Th 4:9 :) but then there follow particular duties, which a teacher, for example, is bound to perform towards the Church, — a magistrate or prince towards the people, and the people, on the other hand, towards the magistrate, — a husband towards his wife, and a wife towards her husband, — and finally, children and parents toward each other. The Publicans, viewed as a class, were covetous, rapacious, and cruel, and often oppressed the people by unjust exactions. In consequence of this, the Baptist reproves them for those offenses, with which that class was, for the most part, chargeable, when he commands them not to go beyond moderation in exacting tribute. At the same time, we draw this inference, that it is quite as lawful for a Christian man to receive or levy taxes, as for a magistrate to impose them.

In the same way we must judge about war. John does not order the soldiers to throw away their arms, and to relinquish their oath; but he forbids them to pillage the wretched people under the pretense of their duty as soldiers, to bring false accusations against the innocent, and to be guilty of extortions, — all of which crimes the greater part of them were accustomed to practice. These words obviously contain an approbation of civil government. It is a piece of idle sophistry to say, that John’s hearers were ignorant people, and that he gave them nothing more than elementary instructions, which fell very far short of Christian perfection. John’s office was, to make ready a people prepared for the Lord, (Luk 1:17) and there is no doubt that it was entirely and faithfully performed. Those men are guilty of calumny and sacrilege, who slander the Gospel, by declaring it to be opposed to human governments; ²⁷⁸ as if Christ destroyed what his heavenly Father sanctioned. But, without the sword, laws are dead, and legal judgments have no force or authority. Magistrates require not only an executioner, ²⁷⁹ but other attendants, among whom are the military, ²⁸⁰ without whose assistance and agency it is impossible to maintain peace. Still, the object must be considered. Princes must not allow themselves to sport with human blood, nor must soldiers give themselves up to cruelty, from a desire of gain, as if slaughter were their chief business: but both must be drawn to it by necessity, and by a regard to public advantage.

Defender: Luk 3:2

This call to John the Baptist came about sixteen to eighteen years after the events associated with the previous verses. Tiberius had succeeded Augustus as emperor (Luk 3:1) and continued in power through all the rest of the events described in the four gospels. To show that John's ministry was in fulfillment of prophecy, Luke quotes (in Luk 3:4-5) more of Isaiah's prophecy (Isa 40:3-4) than any of the other three writers, though all refer to it. John was obviously a preacher with great courage (Luk 3:7-14), no matter who was present."

TSK: Luk 3:1

am 4030, ad 26

Tiberius Caesar : Luk 2:1

Pontius Pilate : Luk 23:1-4, Luk 23:24; Gen 49:10; Act 4:27, Act 23:26, Act 24:27, Act 26:30

Herod : Luk 3:19, Luk 9:7, Luk 23:6-11

his : Mat 14:3; Mar 6:17

Ituraea : Ituraea was a province of Syria east of Jordan, now called Djedour, according to Burckhardt, and comprising all the flat country south of Djebel Kessoue as far as Nowa, east of Djebel el Sheikh, or mount Hermon, and west of the Hadj road. Trachonitis, according to Strabo and Ptolemy, comprehended all the uneven country on the east of Auranitis, now Haouran, from near Damascus to Bozra, now called El Ledja and Djebel Haouran. Abilene was a district in the valley of Lebanon, so called from Abila its chief town, eighteen miles n of Damascus, according to Antoninus.

TSK: Luk 3:2

Annas : Joh 11:49-51, Joh 18:13, Joh 18:14, Joh 18:24; Act 4:6

the word : Luk 1:59-63; Jer 1:2, Jer 2:1; Eze 1:3; Hos 1:1, Hos 1:2; Jon 1:1; Mic 1:1; Zep 1:1

in : Luk 1:80; Isa 40:3; Mat 3:1, Mat 11:7; Mar 1:3; Joh 1:23

TSK: Luk 3:3

the country : Mat 3:5; Mar 1:4, Mar 1:5; Joh 1:28, Joh 3:26

preaching : Mat 3:6, Mat 3:11; Mar 1:4; Joh 1:31-33; Act 13:24, Act 19:4, Act 22:16

for : Luk 1:77

TSK: Luk 3:4

The voice : Isa 40:3-5; Mat 3:3; Mar 1:3; Joh 1:23

Prepare : Luk 1:16, Luk 1:17, Luk 1:76-79; Isa 57:14, Isa 62:10; Mal 4:6; Joh 1:7, Joh 1:26-36, Joh 3:28-36

TSK: Luk 3:5

valley : Luk 1:51-53; Isa 2:11-17, Isa 35:6-8, Isa 40:4, Isa 49:11, Isa 61:1-3; Eze 17:24; Jam 1:9

and the crooked : Isa 42:16, Isa 45:2; Heb 12:12, Heb 12:13

TSK: Luk 3:6

Luk 2:10,Luk 2:11, Luk 2:30-32; Psa 98:2, Psa 98:3; Isa 40:5, Isa 49:6, Isa 52:10; Mar 16:15; Rom 10:12; Rom 10:18

TSK: Luk 3:7

O generation : Gen 3:15; Psa 58:4, Psa 58:5; Isa 59:5; Mat 3:7-10, Mat 23:33; Joh 8:44; Act 13:10; 1Jo 3:8

to flee : 1Th 1:10; Heb 6:18

TSK: Luk 3:8

fruits : Isa 1:16-18; Eze 18:27-31; Act 26:20; 2Co 7:10,2Co 7:11; Gal 5:22-24; Phi 1:11; Heb 6:7, Heb 6:8

worthy of : or, meet for

We : Luk 13:28, Luk 13:29, Luk 16:23-31; Isa 48:1, Isa 48:2; Jer 7:4-10; Joh 8:33; Rom 4:16, Rom 9:7

of these : Luk 19:40; Jos 4:3-8; Mat 8:11, Mat 8:12, Mat 21:43; Gal 3:28, Gal 3:29

TSK: Luk 3:9

Luk 13:7, Luk 13:9, Luk 23:29-31; Isa 10:33, Isa 10:34; Eze 15:2-4, Eze 31:18; Dan 4:14, Dan 4:23; Mat 3:10, Mat 7:19; Joh 15:6; Heb 10:28, Heb 12:29

TSK: Luk 3:10

What : Luk 3:8; Act 2:37, Act 9:6, Act 16:30

TSK: Luk 3:11

He that hath two : Luk 11:41, Luk 18:22, Luk 19:8; Isa 58:7-11; Dan 4:27; Mat 25:40; Mar 14:5-8; Joh 13:29; Act 10:2, Act 10:4, Act 10:31; 2Co 8:3-14; 1Ti 6:18; Heb 6:10; Jam 1:27; Jam 2:15-26; 1Jo 3:17, 1Jo 4:20

TSK: Luk 3:12

Luk 7:29, Luk 15:1, Luk 15:2, Luk 18:13; Mat 21:31, Mat 21:32

TSK: Luk 3:13

Exact : Luk 19:8; Psa 18:23; Pro 28:13; Isa 1:16, Isa 1:17, Isa 55:6, Isa 55:7; Eze 18:21, Eze 18:22, Eze 18:27, Eze 18:28; Mic 6:8; Mat 7:12; 1Co 6:10; Eph 4:28; Tit 2:11, Tit 2:12; Heb 12:1

TSK: Luk 3:14

the soldiers : Mat 8:5; Act 10:7

Do violence to no man : or, Put no man in fear, Rom 13:9, Rom 13:10; Phi 2:15

accuse : Luk 19:8; Exo 20:16, Exo 23:1; Lev 19:11; Tit 2:3; Rev 12:10

and be : Phi 4:11; 1Ti 6:8-10; Heb 13:5, Heb 13:6

wages : or, allowance

TSK: Luk 3:15

expectation : or, suspense, Joh 10:24

mused : or, reasoned, or debated, Joh 1:19-28, Joh 3:28, Joh 3:29

TSK: Luk 3:16

I indeed : Mat 3:11; Mar 1:7, Mar 1:8; Joh 1:26, Joh 1:33; Act 1:5, Act 11:16, Act 13:24, Act 13:25, Act 19:4, Act 19:5

he shall : Pro 1:23; Isa 32:15, Isa 44:3, Isa 44:4; Eze 36:25; Joe 2:28, Joe 2:29; Joh 7:38; Act 2:33, Act 10:44, Act 11:15; 1Co 12:13

and with : Isa 4:4; Zec 13:9; Mal 3:2, Mal 3:3; Act 2:3, Act 2:4, Act 2:17, Act 2:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 3:1

Now in the fifteenth year - This was the "thirteenth"year of his being sole emperor. He was "two"years joint emperor with Augustus, and Luke reckons from the time when he was admitted to share the empire with Augustus Caesar. See Lardner’ s "Credibility,"vol. i.

Tiberius Caesar - Tiberius succeeded Augustus in the empire, and began his "sole"reign Aug. 19th, 14 a.d. He was a most infamous character - a scourge to the Roman people. He reigned 23 years, and was succeeded by "Caius Caligula,"whom he appointed his successor on account of his notorious wickedness, and that he might be, as he expressed it, a "serpent"to the Romans.

Pontius Pilate - Herod the Great left his kingdom to three sons. See the notes at Mat 2:22. To "Archelaus"he left "Judea."Archelaus reigned "nine"years, when, on account of his crimes, he was banished into Vienne, and Judea was made a Roman province, and placed entirely under Roman governors or "procurators,"and became completely tributary to Rome. "Pontius Pilate"was the "fifth"governor that had been sent, and of course had been in Judea but a short time. (See the chronological table.)

Herod being tetrarch of Galilee - This was "Herod Antipas"son of Herod the Great, to whom Galilee had been left as his part of his father’ s kingdom. The word "tetrarch"properly denotes one who presides over a "fourth part"of a country or province; but it also came to be a general title, denoting one who reigned over any part - a third, a half, etc. In this case Herod had a "third"of the dominions of his father, but he was called tetrarch. It, was this Herod who imprisoned John the Baptist, and to whom our Saviour, when arraigned, was sent by Pilate.

And his brother Philip tetrarch of Iturea - "Iturea"was so called from "Jetur,"one of the sons of Ishmael, Gen 25:15; 1Ch 1:31. It was situated on the east side of the Jordan, and was taken from the descendants of Jetur by the tribes of Reuben and Gad and the half tribe of Manasseh, 1Ch 5:19.

Region of Trachonitis - This region was also on the east of the Jordan, and extended northward to the district of Damascus and eastward to the deserts of Arabia. It was bounded on the west by Gaulonitis and south by the city of Bostra. Philip had obtained this region from the Romans on condition that he would extirpate the robbers.

Lysanias the tetrarch of Abilene - Abilene was so called from "Abila,"its chief city. It was situated in Syria, northwest of Damascus and southeast of Mount Lebanon, and was adjacent to Galilee.

Barnes: Luk 3:2

Annas and Caiaphas being highpriests - There was, properly speaking, but one high priest of the Jews; yet the name of high priest continued to be given to those who had been in that office, and especially when they still possessed some civil office after they had left the high priesthood. In this case it appears that "Caiapas"was high priest, and Annas "had been,"but had been dismissed from the office. It is highly probable that he still held an office under the Romans, and was perhaps president of the Sanhedrin. He is mentioned before Caiaphas because he was the father-in-law to Caiaphas, and probably was the eldest, and had been longest in office. Instances similar to this may be found in Josephus.

There is one remark to be made here about the manner in which the gospels are written. They have every mark of openness and honesty. An impostor does not mention names, and times, and places particularly. If he did, it would be easy to ascertain that he was an impostor. But the sacred writers describe objects and people as if they were perfectly familiar with them. They never appear to be "guarding"themselves. They speak of things most minutely. If, therefore, they had been impostors, it would have been easy to detect them. If, for example, John did not begin to preach in the 15th year of Tiberius - if Philip was "not"tetrarch of Iturea - if Pontius Pilate was not governor of Judea, how easy would it have been to detect them in falsehood! Yet it was never done. Nay, we have evidence of that age, in Josephus, that these descriptions are strictly true; and, consequently, the gospels must have been written by people who were personally acquainted with what they wrote, who were not impostors, and who were "honest"people. If they were "honest,"then the Christian religion is true.

Barnes: Luk 3:3-9

On the baptism of John - see the notes at Matt. 3.

Barnes: Luk 3:10

What shall we do, then? - John had told them to bring forth fruits appropriate to repentance, or to lead a life which showed that their repentance was genuine. They very properly, therefore, asked how it should be done, or what "would be"such a life.

Barnes: Luk 3:11

He that hath two coats ... - Or, in other words, aid the poor according to your ability; be benevolent, and you will thus show that your repentance is genuine. It is remarkable that one of the "first"demands of religion is to do good, and it is in this way that it may be shown that the repentance is not feigned. For.

1.    The "nature"of religion is to do good.

2.    This requires self-denial, and none will deny themselves who are not attached to God. And,

3.    This is to imitate Jesus Christ, who, though he was rich, yet for our sakes became poor.

Coats - See the notes at Mat 5:40.

Meat - Provision of any kind.

Barnes: Luk 3:12

The publicans - See the notes at Mat 5:47. There is reason to think that the "publicans"or "tax-gatherers"were especially oppressive and hard in their dealings with the people; and that, as they had every opportunity of exacting more than they ought, so they often did it, and thus enriched themselves. The evidence of repentance in them would be to break off their sins in this respect, and to deal justly.

Barnes: Luk 3:13

Exact - Demand, or take, no more.

Than that which is appointed - That is, by the government. John does not condemn the office, or say that the employment should be forsaken. Though it was hated by the people - though often abused and therefore unpopular - yet "the office itself"was not dishonorable. If there is a government, it must be supported; and of course there must be people whose duty it is to collect taxes, as the means of the proper support of the government; and as such a support of the government is necessary, so the people should pay cheerfully the just apportionment of their rulers, and regard favorably those who are authorized to collect it. See Rom 13:1-6.

Barnes: Luk 3:14

The soldiers likewise - It seems that "they,"also came to his baptism. Whether these were Jews or Romans cannot be ascertained. It is not improbable that, as Judea was a Roman province, they were Jews or Jewish proselytes in the service of Herod Antipas or Philip, and so were really in the Roman service.

Do violence ... - Do not take the property of any by unlawful force, or do not use unjust force against the person or property of any individual. it is probable that many of them were oppressive, or prone to violence, rapine, or theft, and burdensome even in times of peace to the inhabitants.

Neither accuse any falsely - It is probable that when they wished the property of others and could not obtain it by violence, or when there was no pretext for violence, they often attempted the same thing in another way, and falsely accused the persons of crime. The word rendered "falsely accused"is the one from which our word "sycophant"is derived. The proper meaning of the word "sycophant"was this: There was a law in Athens which prohibited the importation of "figs."The "sycophant"(literally "the man who made figs to appear,"or who showed them) was one who made complaint to the magistrate of persons who had imported figs contrary to law, or who was an "informer;"and then the word came to be used in a general sense to denote "any"complainer - a calumniator - an accuser - an informer. As such persons were usually cringing and fawning, and looked for a reward, the word came to be used also to denote a fawner or flatterer. It is always used in a bad sense. It is correctly rendered here, "do not accuse any falsely."

Be content ... - Do not murmur or complain, or take unlawful means to increase your wages.

Wages - This word means not only the "money"which was paid them, but also their "rations"or daily allowance of food. By this they were to show that their repentance was genuine; that it had a practical influence; that it produced a real reformation of life; and it is clear that "no other"repentance would be genuine. Every profession of repentance which is not attended with a change of life is mere hypocrisy. It may farther be remarked that John did not condemn their profession, or say that it was unlawful to be a soldier, or that they must abandon the business in order to be true penitents. It was possible to be a good man and yet a soldier. What was required was that in their profession they should show that they were really upright, and did not commit the crimes which were often practiced in that calling. It is lawful to defend oneself, one’ s family, or one’ s country, and hence, it is lawful to be a soldier. Man everywhere, in all professions, should be a Christian, and then he will do honor to his profession, and his profession, if it is not a direct violation of the law of God, will be honorable.

Barnes: Luk 3:15

In expectation - Expecting the Messiah. Margin, "suspense."That is, they were not certain whether John was not himself the Messiah. They confidently "expected"his appearing, and there minds were in "suspense,"or they were in a state of doubt whether he had not already come, and whether John was not the Messiah.

Mused in their hearts of John - Thought of his character, his preaching, and his success, and anxiously inquired whether he did not do the things which were expected of the Messiah.

Barnes: Luk 3:16-18

See the notes at Mat 3:11-12.

Poole: Luk 3:1

Luk 3:1-14 The preaching and baptism of John.

Luk 3:15-18 His testimony of Christ.

Luk 3:19,20 Herod imprisons John for his free reproof.

Luk 3:21,22 Christ is baptized, and receiveth testimony from heaven.

Luk 3:23-38 The age and genealogy of Christ from Joseph upwards.

Ver. 1,2. The evangelist having given us an account both of the birth of John the Baptist and of our Saviour, and of all the prophecies preceding and attending them both, leaving the history of our Saviour a little, cometh to give us an account of the history of John the Baptist, his entrance upon his public ministry, and fulfilling of it. John the Baptist had six months seniority of our Saviour, and probably did appear so long before him to the world as a public minister; the time of his beginning was in

the fifteenth year of the reign of Tiberius Caesar Tiberius Caesar was he who next succeeded Augustus (for all the Roman emperors after Julius Caesar were called Caesars, as all the kings of Egypt were called Pharaohs): he was as wicked a prince as most who ruled the Roman empire. Herod the Great (in whose time Christ was born) was some time since dead. Archelaus began to rule in his stead as a king, but the Romans changing the government from a monarchy to a tetrarchy, (that is, a government of four), Archelaus had only the government of Judea; Herod Antipas, another son of Herod the Great, had the government of Galilee under the title of tetrarch; Philip, another son of his, had the government of Iturea and Trachonitis, under the same title of tetrarch; and one Lysanias had the government of Abilene: all four strangers. So as at this time the Jews were all under the government of foreigners, the sceptre or government was wholly departed from Judah. Archelaus was soon after sent into France, and Pontius Pilate made procurator or governor of Judea and Samaria. Annas and Caiaphas were the high priests. By the law of God, the eldest son of the family of Aaron was to be the high priest. How there came to be at this time two high priests is not agreed amongst interpreters. Those who are curious in this inquiry may see what Mr. Pool hath collected for their satisfaction in his Synopsis. We must know, that at this time the Jews were under the power of the Romans, and all things amongst them were out of order. Some say the Jews had liberty to choose their high priest, but then their conquerors would turn him out, and sell the place to another. Others say that the high priest had his deputy, who also obtained the same title. Others think, that as they had made the high priesthood an office, to which they chose one annually, (which was by God’ s law an office for life), so the high priest of the former year still retained his title for another year. We are at no certainty in these things. It is certain that at this time there were two that bore the title of the high priest, upon what account we cannot tell. It appeareth from Joh 18:13 , that the same men three or four years after bore this title of high priest, whether chosen again or not we do not know.

But this was the time when the word of God came unto John the son of Zacharias in the wilderness; the same John of which we heard before. The word of the Lord came to him, commanding him out to preach the gospel. It is a phrase which is often used in the Old Testament, to signify the influence of the Spirit of God upon the prophets, quickening them to their work; and signifieth to us, that no man ought to take this honour unto himself until he be called of God, nor to speak in the name of the Lord until first the word of God cometh to him.

Poole: Luk 3:3

How long the time of John’ s ministry was before he was shut up by Herod in prison the Holy Scriptures do not certainly tell us; but it must be very short, for our Saviour’ s time was little more than three years, and we hear of his imprisonment in the beginning of our Saviour’ s public ministry. All that we have of John’ s ministry is to be found either in this chapter, or in Mat 3:1-17 , or in Mar 1:1-45 , or in the Joh 1:1-51 3:1-36 . From them all it appeareth, that the sum of his doctrine was, the necessity of repentance, and faith in Christ, in order to the remission of sins. His pressing faith in Christ is most clearly declared by the evangelist John. Matthew, Mark, and Luke insist more upon his preaching the doctrine of repentance for the remission of sins , and baptism as an evidence of it. Which doctrine or repentance he pressed both from evangelical motives, The kingdom of heaven is at hand, and from legal motives, or arguments of terror, The axe is now laid unto the root of the trees: in this setting an example to all ministers of the gospel, showing them what should be the main subjects of their discourses, for we shall find that our Saviour preached the same doctrine, and in the same method. What is here said we before opened:

See Poole on "Mat 3:2" . See Poole on "Mar 1:4" . John did not preach that baptism was repentance, or that remission of sins was infallibly annexed to it, but that the way to obtain remission of sins was by repentance, and that baptism was an external sign and symbol of it.

Poole: Luk 3:4-6

Ver. 4-6. All four of the evangelists apply that prophecy, Isa 40:3-5 , to John the Baptist. Luke only repeats what is Luk 3:5,6 and in Isa 40:4,5 , and he doth but shortly repeat what is in the prophet, Luk 3:5 ; the prophet saith, And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. But there is nothing more usual than for the writers in the New Testament, in their quotations out of the Old Testament, to repeat the sum of the sense, not the words strictly. For the understanding of that prophecy, we must know, that there the prophet Isaiah was sent to comfort those amongst the Jews who feared God, partly with the assurance of them that they should return from Babylon, their warfare should have an end, Cyrus should deliver them; partly with the assurance of them of a far greater deliverance, in and by the coming of the Messiah (of whom Cyrus was but a type): to this purpose the prophet sets out both Cyrus, and in that type Christ’ s coming, as if both were present and at hand. Kings and great princes coming (especially with armies) have usually some coming before them, as pioneers, to prepare their way, by levelling rough places, and removing whatsoever is in the way of their motions, and filling up holes and ditches, &c.; nor are they far off when once their harbingers and pioneers are arrived, or are seen coming. John is here set out as a harbinger to Christ, to prepare his way, or a pioneer, to fill up ditches, throw down hills, to make rough ways smooth, and every way to prepare the way for him: that all flesh might see the salvation of God . And as princes that have wildernesses to pass through have more need of their pioneers to prepare and smooth their ways; so the state of the Jews being now confused, as a wilderness, and corrupt above measure, John the Baptist was sent before to cry in the wilderness, &c. This I take to be the true sense of the prophecy, and that it is mighty vain to strain these metaphorical phrases, and inquire what is meant by valleys, mountains, and crooked ways; they all most certainly signify the same thing, viz. whatsoever might be a hinderance to people’ s receiving of Christ; and to philosophize further about them, is but to show the luxury of our wit, rather than any solidity of judgment. The whole scope of these three verses is but to show, that as kings, and princes, and governors of armies, have used to have harbingers and pioneers, or other officers, to go before them, to remove things out of the way of them and their retinue, and to prepare their way; so had Christ, and John the Baptist was the man whom the Lord pitched upon for that purpose, by his preaching to bring men to it sense of their sins, and off from their wicked courses, and to show them their need of a Saviour; that so when Christ came himself forth to preach, people might not be wholly ignorant, but in some measure prepared to receive the joyful tidings of the gospel, which he brought unto them.

Poole: Luk 3:9

See Poole on "Mat 3:7" , and following verses to Mat 3:10 , where we met with all this with no alteration, save that Matthew saith that he spoke this to the Pharisees and Sadducees, seeing them come to his baptism: though he did especially intend them, yet he spake in the hearing of the multitude, amongst whom they were.

Poole: Luk 3:10-11

Ver. 10,11. Although the preaching of the law doth not immediately conduce to work in us faith in Christ, yet mediately it doth, as it brings men to cry out, as those Act 2:37 , Men and brethren, what shall we do? or as the jailer, Act 16:1-40 , Sirs, what shall we do to be saved? John preaching God’ s terrors hath this effect upon the people, they ask him, What shall we do then? The Baptist’ s answer may seem a little strange to those who do not consider, that it amounts to the same with Daniel’ s counsel to Nebuchadnezzar, Dan 4:27 , Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor ; and what John had said, Luk 3:8 , Bring forth therefore fruits worthy of repentance. Our Saviour said much the same, Luk 11:41 , Give alms of such things as ye have; and Peter commandeth, 1Pe 4:8 , Above all things have fervent charity among yourselves; for charity shall cover the multitude of sins. Solomon saith it covereth all sins, Pro 10:12 . The people’ s question was, What shall we do? What are the fruits meet for repentance, that is, truly indicative of repentance? To this now John answereth, He that hath two coats, let him impart to him that hath none. Which must not be interpreted, as obliging every one that had two coats to give away one; but as instructive of us, that ceremonies and ritual performances, in which that age abounded, would not serve their turn, but true and real good works, relieving the poor to their ability, out of their superfluities, from obedience and love to God; not merely pitying them, and saying to them, Go ye and be ye clothed, or be warmed; not saying Corban, and thinking that would excuse them from relieving their parents, or other poor people, but according to their ability relieving them. John doth not here countenance Anabaptist levelling, he only cautions them against Pharisaical hypocrisy, trusting to external privileges, such as having Abraham to their father, or some ritual and ceremonial performances, while in the mean time they neglected the weighty things of the law, of which Christ hath taught us that mercy is one.

Poole: Luk 3:12-13

Ver. 12,13. We have showed often before that the publicans were men that collected the public revenue. In all times that sort of men have been charged with exactions of what was more than their due. The Baptist, as a fruit or indication of the truth of their repentance, cautions them against exaction, thereby declaring, that acts of justice as well as mercy are true fruits of repentance, and that repentance is vainly pretended while men go on in the same sinful courses wherein they have formerly walked. Our Lord here doth not disapprove of the office of publicans, nor certainly was that to be condemned: if magistrates may impose taxes and payments, which without question they may, for the support of the government for our protection, there is no question but they may appoint officers under what titles they please to collect it. But both those that impose and those that collect such payments are obliged to the rule of justice; the former, to impose no more than is necessary for the end, and in a just proportion; the others, to exact no more than what is appointed them.

Poole: Luk 3:14

A good and faithful minister of Christ should be one able to bring out of his storehouse things new and old, to give every one their portion in their season, and so courageous and faithful as not to be afraid to do it, nor for any reason decline the doing of it. Such was John the Baptist. These were the Roman soldiers, kept by them to maintain their conquest of Judea. Some of these also come to hear John the Baptist preach: hearing him press repentance, and bringing forth fruits that might testify the truth of it, they ask what they should do. John saith to them,

Do violence to no man, &c Experience hath taught all people, that soldiers (especially employed to keep garrisons amongst a conquered people) are often very insolent, and for their own gain prone to accuse innocent persons, and the jealousy of conquerors often allows them too easy an ear; as also how apt they are by oppression to mend their short commons, or to exact upon others that they may spend luxuriously. All these are acts or species of injustice, which the Baptist lets them know must be left, if they would bring forth fruits fit for repentance. He doth not blame the employment of a soldier, but only regulates their behaviour in that employment. Wars in just causes are undoubtedly lawful under the gospel, and consequently so is the employment of a soldier; we read of several good centurions or captains of hundreds. But the soldier stands highly concerned to look:

1. That the cause be good in which he draweth his sword.

2. That he behaveth himself in it lawfully, not using any needless violence, not accusing any wrongfully, not endeavouring to mend his pay by any, rapine, or unjustly taking away what is another’ s, either to spend in luxury, or to uphold himself in his station.

From this instruction of John the Baptist, we may learn several things concerning the nature of repentance.

1. That where there is a true root of repentance, it will bring forth fruits worthy of it.

2. That acts of mercy and justice are true and proper fruits of a true repentance, without which there can be nothing of it in truth.

3. That true repentance is best discovered by our abhorrence of and declining such sinful courses as we have formerly been addicted to, and have daily temptations to from the circumstances of our lives, and those callings, and places, and courses of life wherein the providence of God had fixed us.

4. That these things, repentance and faith, are such proper effects of both, as discover the truth of those gracious habits in the soul, and without which there can be no true evidence of them.

Poole: Luk 3:15

It being known to many what the angel had told Zacharias concerning John thirty years since, and what had miraculously happened at his circumcision, as also what Zacharias his father had prophesied concerning him; and there having been many who had observed the holiness and severity of his life all along, until he came to man’ s estate; and knowing that the time was fulfilled for the coming of the Messias, the sceptre being now departed from Judah, and Daniel’ s weeks being accomplished; and hearing him preach with that life and power which attended his ministry, as also considering his doctrine (not new in itself, being consonant to the Divine law, and the doctrine of the prophets, but) new to them, who had used to hear of rites and ceremonies and the traditions of the elders, but little or nothing of repentance, or bringing forth fruits worthy of it; they began to reason and debate with, themselves, whether John the Baptist were not the Messiah promised, and in great suspense they were about it. But John quickly satisfied them as to that, not desirous to arrogate to himself his honour, whose, messenger only he was.

Poole: Luk 3:16-18

Ver. 16-18. See Poole on "Mat 3:11" , See Poole on "Mat 3:12" , See Poole on "Mar 1:7" , See Poole on "Mar 1:8" . John the Baptist in these verses doth not only assure them that he was not the Christ, but also lets them know that Christ was coming amongst them, and that he was more excellent than he, and should

baptize them with the Holy Ghost and with fire with fire as the symbol of the Holy Ghost; so some understand it, expounding it as a prophecy of the descent of the Holy Ghost, Act 2:3 . Others possibly better expound it of the Holy Ghost working in the souls of believers as fire, purging them, and burning up their lusts and corruptions.

And many other things in his exhortation preached he unto the people: by which words the evangelist lets us know, that what he and the other evangelists have reported concerning John’ s preaching was but the sum of it.

Lightfoot: Luk 3:2

Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.   

[Annas and Caiaphas being high priests.] They do constitute two high priests at one time. True indeed: but they promoted a sagan; together with a high priest.  

The 'sagan,' as to his degree, was the same to the high priest, as he that was next or second to the king.   

They substituted, indeed, on the vespers of the day of expiation, another priest to the high priest, that should be in readiness to perform the office for the day, if any uncleanness should by chance have befallen the high priest.  

"It is storied of Ben Elam of Zipporim, that when a gonorrhea had seized the high priest on the day of expiation, he went in and performed the office for that day. And another story of Simeon Ben Kamith, that as he was walking with the king on the vespers of the day of expiation, his garments were touched with another's spittle, so that Judah his brother went in and ministered. On that day the mother of them saw her two sons high priests."  

It is not without reason controverted, whether the sagan were the same with this deputed priest: the Jews themselves dispute it. I would be on the negative part: for the sagan was not so much the vice high priest; as (if I may so speak) one set over the priests. The same with the ruler of the temple; of whom we have such frequent mention among the doctors: upon him chiefly did the care and charge of the service of the temple lie.  

" The ruler of the temple saith to them; Go out and see if it be time to slay the sacrifice." " The ruler saith; Come and cast your lots who shall slay the sacrifice, who shall sprinkle the blood," etc. The Gloss is, the ruler is the 'sagan.'   

He is commonly called the 'sagan' of the priests; which argues his supremacy among the priests, rather than his vicegerency under the high priest.  

"When the high priest stands in the circle of those that are to comfort the mourners, the sagan and he that is anointed for the battle, stand on his right hand; and the head of the father's house; those that mourn, and all the people stand on his left hand."  

Mark here the order of the sagan; he is below the high priest, but above the heads of all the courses.  

2Ki 23:4; the priests of the second order: Targum, the 'sagan' of the priests. And 2Ki 25:18, Zephaniah the second priest; Targum, Zephaniah 'the sagan' of the priests.  

Caiaphas therefore was the high priest, and Annas the sagan or ruler of the temple; who, for his independent dignity, is called high priest as well as Caiaphas; and seems therefore to be named first, because he was the other's father-in-law.   

There was a dissension between Hanan and the sons of the chief priests; etc. It was in a judicial cause, about a wife requiring her dower, etc. Where the scruple is, who should these chief priests be? whether the fathers and heads of the courses, or the high priest only and the sagan. It was a council of priests; which we have already spoken to at Mat 26:3. Now the question is, whether by the "sons of the chief priests," be meant the sons of the fathers of courses, or the fathers of courses themselves, or the sons of the high priest and the sagan; where the high priest in that court was like the prince in the Sanhedrim; and the sagan the father of the Sanhedrim.  

"Moses was made a sagan to Aaron. He put on his garments, and took them off [viz. on the day of his consecration]. And as he was his sagan in life, so he was in death too."

Lightfoot: Luk 3:5

Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth;   

[Every valley shall be filled.] The Jews have a tradition, that some such thing was done by the cloud that led Israel in the wilderness. Instead of many instances, take the Targumist upon Canticles 2:6; "There was a cloud went before them, three days' journey, to take down the hills and raise the valleys; it slew all fiery serpents in the wilderness, and all scorpions; and found out for them a fit place to lodge in."  

What the meaning of the prophet in this passage was, Christians well enough understand. The Jews apply it to levelling and making the ways plain for Israel's return out of captivity: for this was the main thing they expected from the Messiah, viz. to bring back the captivity of Israel.  

"R. Chanan saith, Israel shall have no need of the doctrine of Messiah the King in time to come; for it is said, To him shall the Gentiles seek (Isa 11:10), but not Israel. If so, why then is Messiah to come? and what is he to do when he doth come? He shall gather together the captivity of Israel," etc.

Lightfoot: Luk 3:8

Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves. We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham.   

[Of these stones to raise up children unto Abraham.] We do not say the Baptist played with the sound of those two words banaia and abanaia; he does certainly, with great scorn, deride the vain confidence and glorying of that nation (amongst whom nothing was more ready and usual in their mouths than to boast that they were the children of Abraham), when he tells them, That they were such children of Abraham, that God could raise as good as they from those very stones.

Lightfoot: Luk 3:11

He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.   

[He that hath two coats, let him impart to him that hath none.] It would be no sense to say, He that hath two coats, let him give to him that hath not two; but to him that hath none: for it was esteemed for religion by some to wear but one single coat or garment: of which, more elsewhere.

Lightfoot: Luk 3:13

And he said unto them, Exact no more than that which is appointed you.   

[Exact no more than that which is appointed you.] When the Rabbins saw that the publicans exacted too much, they rejected them; as not being fit to give their testimony in any case. Where the Gloss hath it, too much; that is more than that which is appointed them. And the father of R. Zeirah is commended in the same place, that he gently and honestly executed that trust: "He discharged the office of a publican for thirteen years: when the prince of the city came, and this publican saw the Rabbins, he was wont to say to them, Go, my people, enter thou into thy chambers; Isa 26:20." The Gloss is, "Lest the prince of the city should see you; and, taking notice what numbers you are, should increase his tax yearly."

Lightfoot: Luk 3:14

And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.   

[Neither accuse any falsely.] "The manner of sycophants is, first to load a person with reproaches, and whisper some secret, that the other hearing it may, by telling something like it, become obnoxious himself."  

[With your wages.] A word used also by the Rabbins: The king distributeth wages to his legions. "The king is not admitted to the intercalation of the year, because of the 'opsonia' ": that is, lest he should favour himself in laying out the years with respect to the soldiers' pay.

PBC: Luk 3:16

the latchet of whose shoes I am not worthy to unloose

In Jewish culture, the lowest household slave was assigned specific responsibility -when a guest (or when the members of the household from walking on the public street- they’re wearing sandals, you don’t have paved sidewalks and asphalt streets, so their feet are dusty and dirty). The lowest household slave in the home is required as part of his duty to unlatch the sandals of the people entering the home and at the vestibule, wash the dust off their feet and re-attach their sandals. John says, in the whole issue of this Messiah who’s coming after me, " I’m not even worthy to be the least slave in His household to unlatch His sandals and to wash His feet."

Haydock: Luk 3:1

Pilate being governor of Judea, literally, procurator; i.e. with a subordination to the president of Syria. (Witham) ---

This was Herod Antipas, son of Herod the great, mentioned in Chap. i, ver. 5.

Haydock: Luk 3:2

Under the high priests, Annas and Caiphas. There was properly but one high priest at a time; and Caiphas had this office and title all the ten years that Pilate governed Judea. See Josephus, lib. xviii. Antiq. chap. iii. ---

In these short notes I shall not pretend to examine the chronological difficulties, as to Christ's birth, death, &c. (Witham)

Haydock: Luk 3:3

To all who read, it is plain, that St. John [the Baptist] not only preached baptism, but likewise conferred it upon many; yet, he could not give baptism to the remission of sins. (St. Gregory, hom. xx.) ---

When the victim was not yet immolated, how could they obtain remission of sins? How could St. Luke say, preaching the baptism of penance, for the remission of sins? The ignorant Jews not considering the greatness of their transgressions, St. John came exhorting them to acknowledge their sins, and do penance for them; that being converted, and truly contrite, they might seek after their Redeemer, and thus obtain remission of their offences. (St. John Chrysostom, hom. x. in Matt.) ---

From these words originated an opinion, that the baptism of John remitted sins. Thus Prudentius, in his hymn on St. John: Hortatur ille primus, et Doctor novæ

Fuit salutis, nam sancto in flumine

Veterum pictas lavit errorum notas.

The fallacy of this sentiment, now universally exploded, may be detected from two passages of Scripture: 1. Where John himself declares that he does not baptize with the Holy Ghost; and secondly, in the Acts, (Chap. xix) where St. Paul orders those who had only been baptized by John, and had not heard of the Holy Ghost, to be rebaptized. We must then conclude, that St. John's baptism was only a ceremony or initiation, by which they enrolled themselves as his disciples, to do penance, as a preparation for the remission of sins by means of the second baptism, viz. of Jesus Christ. (Jansenius, Evan. Conc.)

Haydock: Luk 3:5

Every valley, &c. If these words, in one sense, were a prediction of the deliverance of the Israelites from their captivity, (Isaias xl. 3.) and an admonition to level the roads for those that were to return, they also signified the redemption of mankind from the slavery of sin; and that all obstacles, which retard this benefit, should be removed, and also that the proud should be depressed, and the humble receive graces. (Witham)

Haydock: Luk 3:6

This text is given according to the Septuagint.

Haydock: Luk 3:7

This saint of the desert, seeing all the inhabitants of Palestine surrounding and admiring him, was not elated with the honour, but openly and severely rebuked them. (St. John Chrysostom, hom. xi. on S. Matt) ---

According to St. Matthew, the Baptist addressed these words principally to the Pharisees and Sadducees, there and then present.

Haydock: Luk 3:8

It is one thing to bring forth fruits of penance, and another to bring forth worthy fruits. We should know that the man who has committed nothing unlawful, may have a right to use the lawful things of the world, and can perform works of piety, without forsaking innocent enjoyments, unless he pleases. But, if he has fallen into great crimes, let him abstain from what is lawful, as much as he has transgressed, by yielding to guilt. Nor is equal penance required of him who has sinned little, and of him who has fallen into many crimes. And let those, whose consciences convict them, labour to lay up a treasure of good works, proportioned to the injury they have done themselves by their sins. (St. Gregory, hom. xx. in Evang.) ---

It is not sufficient for penitents to forsake their sins, they must also bring forth worthy fruits, according to that of the psalmist, decline from evil, and do good. (Psalm xxxvi.) As it is not enough to extract the dart; and external application is also necessary. He says not fruit, but fruits, to shew the abundance of good works we ought to perform. (St. John Chrysostom, hom. x. on S. Matt.) ---

He does not mean to say that they did not descend from Abraham, but that their descending from Abraham would avail them nothing, unless they kept up the succession of his virtues. (St. John Chrysostom, hom. xi. and xii. on S. Matt.) ---

What can those be thought but stones, who have given themselves to the adoration of stones; to which, says the psalmist, they are assimilated, who place their trust in them? By this the Baptist prophesies, that faith shall be infused into the stony hearts of the Gentiles, who by faith shall become the children of Abraham. (St. Ambrose) ---

Consider, says St. John Chrysostom, how St. John draws them from boasting of their pedigree, and trusting to their descent from Abraham, to place their hope of salvation in the practice of penance and a holy life. (hom. xi.) ---

A lesson this for Catholics, not to expect to find mercy at the last day, for being members of the true religion, unless they live up to the maxims which it prescribes. If I should have all faith, so that I could move mountains, and have not charity, I am nothing. (1 Corinthians xiii. 2.)

Haydock: Luk 3:9

By this example is meant that anger of God, which the Jews raised against themselves by their impiety towards their Messias. The axe is laid to the root of the tree, for the branches are already lopt off; but the tree was not rooted up, for a remnant of Israel shall be saved. (St. Cyril, lib. 3. on Isai. xl.)

Haydock: Luk 3:11

He that hath two coats, &c. St. John exhorts them to works of charity towards the poor, by giving what is superfluous. (Witham) ---

Here we are taught that whatever we have more than our own wants require, must be bestowed on those who are in need; for the love of that God, of whom we have received all. (St. Basil, in Avar.) ---

Charity to the poor is frequently recommended in Scripture, as a powerful method of redeeming sin, and reconciling us to divine mercy. This was Daniel's advice to king Nabuchodonosor: "May my counsel please thee, O king, and do thou redeem thy sins with alms and mercy to the poor." (Daniel iv.) Hence St. John Chrysostom says: "The poor are physicians, and their hands are an ointment for your wounds." (hom. xiv. in ep. 1. ad Tim.) ---

See the unbounded love of God; he offers us his mercy, provided we will relieve our indigent brethren! (Haydock)

Haydock: Luk 3:12

The Baptist exhorts worldlings to abstain from every species of fraud, that by first restraining all desires of the goods of others, they may at length come to communicate some of their own to their neighbours. (Ven. Bede)

Haydock: Luk 3:13

Do nothing more. You who are military men, exact no more of the people than what is allowed and appointed you. (Witham)

Haydock: Luk 3:14

The Baptist knew that such as engage in war, are not murderers, but ministers of the law; not avengers of injuries, but defenders of the public weal. Had he thought otherwise, he would have said: "cast away your arms, abandon the service, never strike, maim, or destroy any one:" these are not the things which are blameable in the military, but their cruelty, their revenge, their implacable dispositions, and lust of power. (St. Augustine, lib. 22. cont. Faust.)

Haydock: Luk 3:15

Many reasons might have induced the people to think that John was the Christ: 1. The wonders that took place at his birth and conception, his mother being very old, and without any prospect of offspring: 2. the excellence of his preaching, his mortified life, and the novelty of his baptism; and thirdly, the report which them generally prevailed among the Jews, that the Messias was already come; on account of the coming of the magi, and the murder of the infants by Herod: both which circumstances were probably fresh in their memory; and several perhaps, who witnessed them, were still living. (Denis the Carthusian)

Haydock: Luk 3:16

See Matthew iii. 11. That baptism cannot be valid, in which the name of the Holy Ghost only is invoked. For, the tradition concerning life-giving grace, must be preserved entire. To add or to omit any thing, may exclude from life everlasting. For, as we believe, so also are we baptized, in the name of the Father, and of the Son, and of the Holy Ghost. (St. Basil, lib. de Spirit. Sanc. chap. xxii.) ---

Fire. This is a metaphor, to signify the Holy Ghost and his gifts, particularly the fire of divine love to the expiation of sins, and is very common in Scripture. Sometimes also he is represented by water, as in St. John iv. 10, et dein. and vii. 38.-9; Isaias xliv. &c. &c. Hence, in the hymn to the Holy Ghost, the Church uses both figures. Thou who art call'd the Paraclete,

Best gift of God above,

The living Spring, the living Fire,

Sweet unction and love.

Gill: Luk 3:1

Now in the fifteenth year of the reign of Tiberius Caesar,.... Emperor of Rome, and the third of the Caesars; Julius was the first, and Augustus the second, in whose time Christ was born, and this Tiberius the third; he was the son of Livia, the wife of Augustus, but not by him; but was adopted by him, into the empire: his name was Claudius Tiberius Nero, and for his intemperance was called, Caldius Biberius Mero; the whole of his reign was upwards of twenty two years, for he died in the twenty third year of his reign ^g; and in the fifteenth of it, John began to preach, Christ was baptized, and began to preach also; so that this year may be truly called, "the acceptable year of the Lord".

Pontius Pilate being governor of Judea; under the Emperor Tiberius, in whose reign the Jewish chronologer ^h places him, and the historian ⁱ also, and make mention of him as sent by him to Jerusalem: he was not the first governor of Judea for the Romans; there were before him Coponius, Marcus Ambivius, Annins Rufus, and Valerius Gratus:

and Herod being tetrarch of Galilee; this was Herod Antipas, the son of Herod the great, and brother of Archelaus; the above chronologer ^k calls him also a tetrarch, and places him under Tiberius Caesar: he is sometimes called a king, and so he is by the Ethiopic version here called "king of Galilee"; and in the Arabic version, "prince over the fourth part of Galilee"; besides Galilee, he had also Peraea, or the country beyond Jordan, as Josephus ^l says, and which seems here to be included in Galilee; See Gill on Mat 14:1.

And his brother Philip tetrarch of Iturea, and of the region of Trachonitis: Pliny ^m makes mention of the nation of the Itureans, as belonging to Coele Syria; perhaps Iturea is the same with Batanea, or Auranitis, or both; since these with Trachon, the same with Trachonitis here, are allotted to Philip by Josephus ⁿ: it seems to take its name from Jetur, one of the sons of Ishmael, Gen 25:15 Trachonitis is mentioned by Pliny ^o, as near to Decapolis, and as a region and tetrarchy, as here: Ptolemy ^p speaks of the Trachonite Arabians, on the east of Batanea, or Bashan: the region of Trachona, or Trachonitis, with the Targumists ^q, answers to the country of Argob. This Philip, who as before by Josephus, so by Egesippus ^r, is said, in agreement with Luke, to be tetrarch of Trachonitis, was brother to Herod Antipas, by the father's, but not by the mother's side. Philip was born of Cleopatra, of Jerusalem, and Herod of Malthace, a Samaritan ^s: he died in the twentieth year of Tiberius ^t, five years after this:

and Lysanias the tetrarch of Abilene: mention is made of Abila by Pliny ^u, as in Coele Syria, from whence this tetrarchy might have its name; and by Ptolemy ^w, it is called Abila of Lysanius, from this, or some other governor of it, of that name; and the phrase, "from Abilene to Jerusalem", is to be met with in the Talmud ^x, which doubtless designs this same place: who this Lysanias was, is not certain; he was not the son of Herod the great, as Eusebius suggests ^y, nor that Lysanias, the son of Ptolemy Minnaeus, whom Josephus ^z speaks of, though very probably he might be a descendant of his: however, when Tiberius Caesar reigned at Rome, and Pontius Pilate governed in Judea, and Herod Antipas in Galilee, and Philip his brother in Iturea and Trachonitis, and Lysanias in Abilene, John the Baptist began to preach and baptize; to fix the area of whose ministry and baptism, all this is said.

Gill: Luk 3:2

Annas and Caiaphas being the high priests,.... Some difficulty here arises, how these two could be both high priests; when according to the law of God, and the usages of the Jewish nation, there was to be, and was but one high priest at a time: many things are observed by writers, to solve this difficulty: some go this way; that though according to the divine institution, and the practice of former times, there was but one high priest at a time; yet now, through the corruption of the present age, there were two high priests; or at least, which officiated alternately in the same year: but of such a corruption, no instance can be given, even in those corrupt times; and as Maimonides says ^a, there can be but "one high priest" בכל העולם, "in all the world"; and besides, is contrary to their canons, which were then in being, and still remain; one ^b of which runs thus, אין ממנין שני כהנים גדולים כאחת "they do not appoint two high priests at once". Others suppose, that these two annually performed the office of high priests by turns; that Caiaphas was high priest one year, and Annas another: it is true indeed, that through the corruption of those times, this office became venal, hence it is said in the Talmud ^c,

"because they gave money for the priesthood, they changed it every twelve months.''

And which is more largely expressed by one of their commentators ^d,

"because the high priests, who were under the second temple, after Simeon the just, gave money to minister in the high priest's office, and because they were wicked, they did not fill up their years, therefore they changed every year.''

But though it is certain, that there were frequent, and sometimes annual changes in the priesthood, hence it is said of Caiaphas, Joh 11:49 that he was "high priest the same year", yet it does not appear that he and Annas took it yearly by turns: for Caiaphas continued in that office some years, even till after the death of Christ: and besides, had this been the case, as one of them could be but high priest for the year being, both in one year as here, could not with propriety be said to be high priests. Others take another method, and suppose Caiaphas to be properly the high priest, as he certainly was; and Annas so called, because he had been one formerly, the same with Ananus, the son of Seth; who was put into the priesthood by Quirinius, in the room of Joazar, and was deposed by Valerius Gratus, and Ishmael ben Phabi was put into his room: but though there may be instances of persons being called high priests, who had been in that office, after they were removed from it, yet no reason can be given, why Annas should be peculiarly called so, when there were in all probability several alive, who had been in that office as well as he; as Joazar his predecessor, and Ishmael ben Phabi, who succeeded Joazar, and after him Eleazar, the son of Annas, and then Simeon ben Camhith; nor why he should be put in the annals of the high priests, in a year in which he was not one. It seems most likely therefore, that he was the "Sagan" of the priests, of which office mention is frequently made, in the Jewish writings ^e; yea, we often read of Chanina, or Chananiah, or Ananias, perhaps the same with this Annas, who is called, סגן כהנים, "the Sagan of the priests" ^f. This officer was not a deputy high priest, or one that was substituted to officiate occasionally, in the room of the high priest, when any thing hindered him, or rendered him unfit for his office; as on the day of atonement, if the high priest contracted any pollution, they substituted another to minister ^g; which was not the "Sagan", but another priest; and even such an one was called an high priest, as appears from the following story ^h.

"It happened to Simeon ben Camhith (a predecessor of Caiaphas), that he went out to speak with the king, on the evening of the day of atonement, and the spittle was scattered from his mouth, upon his garments, and he was unclean; and his brother Judah went in, and ministered in his stead in the high priesthood; and their mother saw her "two sons", שני כהנים גדולים ביום אחד "high priests in one day".''

But the "Sagan" was not an officer pro tempore, or so much under the high priest, and one in his stead, as a ruler and governor over other priests. Maimonides says of him thus ⁱ;

"they appoint one priest, who is to the high priest as a second to the king, and he is called "Sagan"; and he is called a ruler: and he stands at the right hand of the high priest continually; and this is an honour to him, and all the priests are under the hand of the Sagan.''

The account given of him in the Talmud ^k is this;

"in five things the "Sagan" ministers; the "Sagan" says to him, my lord, high priest, lift up thy right hand (i.e. when he took the lots out of the vessel for the goats, on the day of atonement ^l; which should be slain); the "Sagan" is on his right hand, and the father of the sanhedrim on his left (i.e. when he went to the east of the court and the north of the altar ^m, where were the two goats, and the vessel in which were the lots); the "Sagan" waved with the veils, or linen clothes; the "Sagan" held him by his right hand, and caused him to ascend (by the steps to the altar); and no man was appointed an high priest, before he was a "Sagan."''

Now these might be as Serojab and Zephaniah, the one chief priest, and the other second priest, Jer 52:24 where the Targum and Jarchi interpret the text, the "Sagan" of the priests. And this being an office of such dignity and authority, supposing Annas in it, though he was not "the" high priest, yet being the head of the other priests, he might be called one, and be joined with Caiaphas, and set before him; not only because he had been an high priest, but because he was his father-in-law:

the word of God came to John the son of Zachariah: a priest of the order of "Abia"; and of Elisabeth, a daughter of Aaron, and cousin of Mary, the mother of Jesus; as it had come formerly to the prophets, and particularly to Jeremiah, who was sanctified from the womb, as the Baptist was: he was blessed with a prophetic spirit, and with the extraordinary gifts of the Holy Ghost, and with a wonderful revelation of the Messiah, and of the Gospel dispensation; and was abundantly qualified for the work he was called to, and sent to perform: and this befell him

in the wilderness; that is, of Judea; where he had been brought up and lived, and from whence and where he came, preaching: he had lived a solitary life, and had not learnt his doctrine from men, but had his mission, ministry, and baptism, from heaven.

Gill: Luk 3:3

And he came into all the country about Jordan,.... He came out of the wilderness of Judea, where he first began his ministry, to some parts of the country that bordered on Jordan, and was near unto it, on either side the river; sometimes he was at Bethabara, and sometimes at Aenon, near Salim; for he did not take a tour round about all, the country that encompassed Jordan, but being at it, or in places adjacent to it, all the country round about came to him; see Mat 3:5.

Preaching the baptism of repentance for the remission of sins: this was the work and office of John, as signified by Elias, in Mal 4:5 the Jews say ⁿ,

"the Israelites will not repent, till Elias comes; as it is said, Mal 4:5 in the land of Israel repentance delights.''

John came into this land, preaching this doctrine; See Gill on Mar 1:4.

Gill: Luk 3:4

As it is written in the book of the words of Esaias the prophet,.... Isa 40:3

saying, the voice of one crying in the wilderness, Prepare ye the way of the Lord make his paths straight; See Gill on Mat 3:3.

Gill: Luk 3:5

Every valley shall be filled,.... Luke cites more out of the same prophecy, as relating to the times of John the Baptist, and the Messiah, than the other Evangelists Matthew and Mark do: in the prophet it is, "every valley shall be exalted"; which is done, by filling it up; the metaphor is persisted in, of preparing and clearing the way, for the coming of the Messiah, done by the ministry of John; under which, such souls as were lowly and humble, and depressed with the sense of sin, should be raised and directed to believe in Christ, and be filled with divine consolation from him. These words are owned by the Jews ^o to belong to the world to come; that is, the times of the Messiah; though they understand them, of making way for the return of the Israelites from captivity, by the Messiah: just as they suppose such things were done by the miraculous cloud, for the children of Israel, as they passed through the wilderness; of which they say ^p,

"that it went before them, smote the serpents and scorpions, and fiery serpents, and the rock; and if there was any low place, it raised it up; or high place, it made it low, and caused them to be plain; as it is said, Isa 40:3 "And every valley shall be exalted", &c.''

But what they say of this cloud literally, as preparing the way for the Israelites, is in a spiritual sense true, of the ministry of John; whereby many of the children of Israel, had the way prepared for them, for the reception of the Messiah; when as every humble soul had its expectation raised, and its faith encouraged, and its heart filled with spiritual joy; so such as were proud and haughty, were humbled:

and every mountain and hill shall be brought low; all such as are elated with their own abilities, and boast of their righteousness, trust in themselves, and look with disdain and contempt on others, their loftiness shall be bowed down, and their haughtiness made low; and the Messiah alone, in his person, grace, and righteousness, be exalted:

and the crooked shall be made straight: such as are of a crooked spirit, and walk in crooked ways, with the workers of iniquity, shall have new spirits given them, and be directed to right ways, and be led in the paths of righteousness and truth:

and the rough ways shall be made smooth; and men of rough tempers, comparable to lions and bears, shall become quiet and peaceable, smooth and easy; and moreover, whatever difficulties were in the minds of men concerning the Messiah, the end of his coming, and the nature of his kingdom; and whatever impediments were in the way of embracing him when come, should now be removed at least from many persons: R. David Kimchi, a very noted Jewish commentator ^q, acknowledges that the whole of this passage is to be understood, דרך משל, "by way of parable", in a mystical and figurative sense.

Gill: Luk 3:6

And all flesh shall see the salvation of God. "By the salvation of God" is meant, the Messiah, the Lord Jesus Christ, the Saviour of God's appointing and sending; and who is the author of that salvation which God resolved on, contrived, and approved of; and is his ordinance for salvation, unto the ends of the earth, for all his elect; Luk 2:30 whom a great number among the Jews should, and did see, with their bodily eyes; and whom not only God's elect among them, but also all of them among the Gentiles, should behold with an eye of faith, for themselves, as their Saviour and Redeemer. It is matter of question, what passage is here referred to; whether Isa 40:5 or Isa 3:10 the latter comes nearest to the words, and the former stands closely connected with the expressions before cited; though it is usual with the New Testament writers, to join together passages, which stand in different places of the same prophet, and even which are in different books; Rom 9:33 compared with Isa 8:14 and Mat 21:5 compared with Isa 62:11 and that agreeably to the method used by Jewish writers ^r.

Gill: Luk 3:7

Then said he to the multitude,.... That is, John, as the Ethiopic version reads; and the multitude to whom he spake the following words, were many of the Pharisees and Sadducees, as appears from Mat 3:7

That came forth to be baptized of him; who came out of their houses, towns, and cities, round about, to the place where John was; and hearing and seeing what he was about, desired to be admitted to his baptism: not that they "were baptised of him"; as the Arabic version renders it; but they came with a view of being baptized, were it thought fit and proper they should: but John refused them, saying to them,

O generation of vipers, who hath warned you to flee from the wrath to come? See Gill on Mat 3:7.

Gill: Luk 3:8

Bring forth therefore fruits worthy of repentance,.... Or "meet" for it, such as will show it to be true and genuine: "and begin not to say within yourselves": in one of Beza's copies, and in another of Stephens's, it was read, "think not", as in Mat 3:9. the sense is the same. The Vulgate Latin and Ethiopic versions, leave out the phrase, "within yourselves": what they are forbid to say follows,

we have Abraham to our father, for I say unto you, God is able of these stones to raise up children unto Abraham; which need not be thought strange, when the creation of Adam out of the earth, and the production of such a numerous offspring, as the Israelites were, from Abraham and Sarah, when past all hope of children, and are signified by the rock and pit in Isa 51:1 are considered; See Gill on Mat 3:9.

Gill: Luk 3:9

And now also the axe is laid unto the root of the trees,.... Not only to Jesse's family, which as a root in a dry ground, and to Jerusalem, the metropolis of the nation; but to the root of the vain boasting of every Jew; their descent from Abraham, the covenant made with him, their ecclesiastical state and civil polity, all which would quickly be at an end: the Romans were now among them, the axe in God's hand; by means of whom, utter ruin and destruction would be brought upon their nation, city, and temple:

every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire; See Gill on Mat 3:10.

Gill: Luk 3:10

And the people asked him,.... Not the same as in Luk 3:7 the Sadducees and Pharisees, for they seemed not to be at all affected with, and wrought upon, by the ministry of John; but rather were displeased with him, and turned their backs on him, and rejected him and his baptism; but the common people, that stood by; who hearing John speak of wrath to come, and of repentance, and fruits worthy of it, were filled with concern about these things, and inquire,

saying, what shall we do? either to escape the wrath and vengeance coming on the nation, and also eternal ruin and destruction; and Beza says, that in two of his copies, and one of them his most ancient one it is added, "to be saved", and so in two of Stephens's; which confirms the above sense, and makes their inquiry to be the same with the jailor's, Act 16:30 or else their meaning is, what are the things we are to do, or the fruits we are to bring forth, the duties we are to perform, in order to testify the truth and genuineness of our repentance? which latter seems most agreeable.

Gill: Luk 3:11

He answereth and saith unto them,.... By telling them what they should do; and he does not put them upon ceremonial observances, nor severe exercises of religion, nor even the duties of the first table of the law, and others of the second, though necessary to be done; but upon acts of beneficence and kindness, to fellow creatures in distress; and are what may be called love of our neighbour, and which involves the love of God, and so the whole law; for the one cannot be rightly exercised without the other:

he that hath two coats, let him impart to him that hath none; not both of them, but one of them: a man is not obliged to go naked himself, in order to clothe another; and so the Persic and Ethiopic versions read, "let him give one to him that has not"; that has not a garment to wear. This is not to be understood strictly and literally, that a man is obliged to give one of his coats, if he has more than one, to a person in want of clothing; it will be sufficient to answer the intent of this exhortation, if he supplies his want another way, by furnishing him with money to buy one: the meaning is, that persons according to their abilities, and of what they can spare, should communicate to those that are in distress: much less is it to be concluded from hence, that it is not lawful for a man to have more coats than one:

and he that hath meat, or meats,

let him do likewise; that is, he that has a sufficiency of food, and more than enough for himself and family, let him give it freely and cheerfully to the poor and needy, for with such sacrifices God is well pleased: and when such acts of kindness are done in faith, from a principle of love, and with a view to the glory of God, they are the fruits of grace, and such as are meet for repentance, and show it to be genuine. John instances in these two articles, food and raiment, as containing the necessaries of human life, and including every thing, by which one may be serviceable to another.

Gill: Luk 3:12

Then came also publicans to be baptized,.... Being convinced under John's ministry of the evils of their past life, and desirous of being admitted to baptism, to which they understood repentance, and fruits meet for the same, were pre-requisite: these came nearer to John,

and said unto him, master, what shall we do? we have been very wicked persons, what shall we do to escape divine vengeance? or what are the particular duties we are to perform? or the fruits meet for repentance, we are to bring forth; that so we may be admitted to the ordinance of baptism, which requires, as previous to it, a true and hearty repentance? of these men,

See Gill on Mat 5:46, Mat 9:9, Mat 9:10, Mat 9:11

Gill: Luk 3:13

And he said unto them,.... Not by advising them to quit their employments, as if it was a thing unlawful to impose pay, and collect taxes, but by directing them to perform their office aright:

exact no more than that which is appointed you; by the government: there were two sorts of publicans; there were some that exacted more than what they were ordered, and settled the tax at their own pleasure, and collected what they would themselves; and these were very odious to the people, and were reckoned with the worst of sinners, as thieves and robbers; but there were others, who behaved according to the orders of the government, and these were submitted to, as appears from the Jewish canons:

"says ^s Samuel, the judgment a kingdom, is judgment (i.e. the orders of a government ought to be regarded); R. Chanina bar Cahana says, that Samuel says it of a publican, שאין לו קיצבה "who has nothing appointed for him": the house of R. Jannai say, of a publican that stands of himself.''

The gloss is,

""the judgment of a kingdom is judgment"; this is he that receives from a king, a tax (to gather) in a thing, קצוב, "that is fixed", so and so for the year, and he is no robber: "who has nothing appointed for him", but takes according to his whole will and pleasure.''

Maimonides expresses this in plainer language ^t.

"in what things is it said that a publican is as thieves? when a Gentile publican, or a Gentile that stands of himself, or a publican that stands for the king, and hath nothing fixed for him, but he takes what he pleases, and leaves what he pleases: but a publican with whom the king agrees, and orders that he should take a third or a fourth, or, דבר קצוב "any thing that is appointed"; and he constitutes an Israelitish publican to collect that part for the king, and it is known that the man is faithful, and does not add any thing to what the king has decreed; he is not in the class of robbers, for the judgment of a king is judgment.--And so a king that lays a tax upon citizens, or upon every man and man, "a thing fixed"; or decrees, that whoever transgresses this thing, they shall take all his goods into the king's house; or that whatever shall be found in the field in the time of the barn (i.e. when it should be there) should pay tribute for it, whether he is the owner of the field or not: and so with respect to any thing else of this kind, it is not a robbery; and an Israelite that collects them for the king, is not in the number of robbers; for lo! he is right, and he does not add nor alter, nor take any thing to himself.''

Now such publicans as these, were received and submitted to, but others were rejected; so Moses Kotsensis says ^u, that

"publicans that take, יותר מדבר הקצוב להן "more than what is appointed for them", are rejected.''

From all which we may learn what publicans these were that came to John's baptism, and put the above question to him; that they were Jewish publicans, and not Gentiles; and therefore John says nothing to them, but what concerned their employment, which he doubtless would have done, if they had been ignorant Gentiles: and also we see the reason of his expressing himself in this manner, since publicans were very apt to go beyond their orders, and require more than was fixed for them to collect; and likewise that John, in this advice, spoke the sense of the Jews themselves; who did not refuse to pay tribute, excepting some few, provided no more was exacted, than the government appointed; and as temptations to such evils were very great, and it lay in the power of these men to impose on the people, and extort from them, to abstain from such practices was an argument of the fear of God, of the truth of grace, and of the sincerity of repentance.

Gill: Luk 3:14

And the soldiers likewise demanded of him,.... Or "asked him": why our translators have rendered it, "demanded of him", I know not, unless they thought that such language best suited persons of a military character. Some think these were Gentile soldiers, since it does not look so likely that the Romans would employ Jews as soldiers in their own country; though it is more probable that they were Jews, in the pay of the Romans, who belonged to Herod, tetrarch of Galilee, or to Philip of Ituraea, whose dominions lay near the place where John was: since it is certain, that there were many of the Jews that betook themselves to a military life; and seeing John instructed them in no part of natural or revealed religion, but what was suitable to their character and employment: for upon these men saying,

what shall we do? to avoid the threatened ruin, and to prove the truth of our repentance, that so we may be admitted to the holy ordinance of baptism; John replied,

do violence to no man; or "shake" him, or put him, into bodily fear, by threatening, hectoring, and bullying him, and drawing the sword upon him, which is usual, upon the least offence, for such persons to do;

neither accuse any falsely, or play the sycophant; who, in order to flatter some, bring malicious accusations against others; and which was a vice that too much prevailed among the Jewish soldiery; who either to curry favour with the Roman officers and governors, would wrongfully accuse their fellow soldiers, or country men, to them; or in order to extort sums of money from them, that they might live in a more luxurious manner than their common pay would admit of: wherefore, it follows,

and be content with your wages; allowed by the government, and do not seek to increase them by any unlawful methods, as by mutiny and sedition, by rebelling against your officers, or by ill usage of the people. The Jewish Rabbins have adopted this word, אפסניא, into their language in the Misnic and Talmudic writings ^w: and their gloss explains it by the money, for the soldiers, and the hire of soldiers, as here; and it includes every thing which by the Romans were given to their soldiers for pay, and which was food as well as money.

Gill: Luk 3:15

And as the people were in expectation, of the coming of the Messiah; Daniel's seventy weeks being now accomplished, the sceptre being departed from Judah, and the Romans having the government in their hands, from whom they hoped for a deliverance by Christ;

and all men mused in their hearts of John; whether he were the Christ, or no; about which they had many reasonings and debates: some doubting of it, others ready to believe it, from his extraordinary birth, the singular holiness of his life, the power and efficacy of his doctrine, the new ordinance he administered, the restoration of religion by him, the freedom he took in reproving the vices of men, and the apt answers he gave to the questions now put to him. And that the Messiah was born, though he was not, as yet, made manifest, they might conclude, not only from the fulfilment of several prophecies, but from the song of Zacharias, the declaration of Simeon and Anna in the temple, and of the wise men that came from the east; and John appearing in such an unusual manner, they were ready to hope that he was the person; though they did not consider that he was of the tribe of Levi, and not of Judah; from which latter the Messiah was to spring; but this might be unattended to by them, and Satan might have an hand in it to hide the true Messiah from them.

Gill: Luk 3:16

John answered, saying unto them all,.... For some of them might not only so think in their hearts, but express with their mouths the apprehension they had of him; and might put the question to him, as the priests and Levites from Jerusalem afterwards did; or he might know the secret thoughts of their hearts by divine revelation; or be apprized by his disciples of the private sentiments of the people concerning him: and therefore, to put them out of doubt, and that he might not have an honour conferred on him, which did not belong to him, he addressed himself, in a very public manner, to the whole multitude, in the hearing of them all: though the word "all" is left out in the Syriac and Persic versions, but rightly retained in others, being in all copies, and having a considerable emphasis on it: and said the following words.

I indeed baptize you with water; Matthew adds "unto repentance"; upon the profession of repentance:

but one mightier than I cometh; that is,

after me; as Matthew records it:

the latchet of whose shoes I am not worthy to unloose; neither to bear his shoes after him, as Matthew says, nor to untie his shoe string, or unbuckle his shoe, both which were menial actions with the Jews: he shall baptize you with the Holy Ghost, and with fire; as he did some of their nation, his own disciples, on the day of pentecost; See Gill on Mat 3:11

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 3:1

¹ tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

sn Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from a.d. 14-37.

² sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

³ sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

⁴ sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

⁵ sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

⁶ sn Nothing else is known about Lysanias tetrarch of Abilene.

NET Notes: Luk 3:2

¹ sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

² tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.

³ tn Or “desert.”

NET Notes: Luk 3:3

¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn “River” is not in the Greek text but is supplied for clarity.

³ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).

NET Notes: Luk 3:4

¹ tn Or “A voice.”

² tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

³ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

NET Notes: Luk 3:5

¹ sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.

NET Notes: Luk 3:6

¹ tn Grk “all flesh.”

² sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).

NET Notes: Luk 3:7

¹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

² sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

³ tn Or “snakes.”

⁴ sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

NET Notes: Luk 3:8

¹ tn The verb here is ποιέω (poiew; see v. 4).

² tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

³ tn In other words, “do not even begin to think this.”

⁴ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

⁵ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

NET Notes: Luk 3:9

¹ sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).

² tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

NET Notes: Luk 3:10

¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.

² tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.

NET Notes: Luk 3:11

¹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

² tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

³ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

NET Notes: Luk 3:12

¹ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

NET Notes: Luk 3:13

¹ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.

² tn Or “than you are ordered to.”

NET Notes: Luk 3:14

¹ tn Grk “And soldiers.”

² tn Grk “And what should we ourselves do?”

³ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

⁴ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

NET Notes: Luk 3:15

¹ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

² tn Grk “pondered in their hearts.”

³ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

NET Notes: Luk 3:16

¹ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

² tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

³ tn Grk “of whom I am not worthy.”

sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!

⁴ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

⁵ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

Geneva Bible: Luk 3:1

Now ^{( 1 )} in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,

^{( 1 )} John comes at the time foretold by the prophets and lays the foundation of the gospel which is exhibited unto us, setting forth the true observing of the law and free mercy in Christ, which comes after John, using also baptism which is the outward sign both of regeneration and also forgiveness of sins.

Geneva Bible: Luk 3:2

^{( a )} Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.

^{( a )} Josephus calls him Ananus.

Geneva Bible: Luk 3:13

And he said unto them, Exact no more than that which is ^{( b )} appointed you.

^{( b )} Require no more than that sum that is appointed for the tribute money.

Geneva Bible: Luk 3:14

And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse [any] falsely; and be content with your ^{( c )} wages.

^{( c )} Which was paid to them partly in money and partly in food.

Geneva Bible: Luk 3:15

^{( 2 )} And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;

^{( 2 )} If we would rightly and fruitfully receive the sacraments, we must neither rest in the signs, neither in him that ministers the signs, but lift up our eyes to Christ, who is the author of the sacraments, and the giver of that which is represented by the sacraments.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 3:1-38

1 The preaching and baptism of John;

15 his testimony of Christ;

19 Herod imprisons John;

21 Christ, baptized, receives testimony from heaven.

23 The age and genealogy of Christ from Joseph upwards.

Maclaren: Luk 3:1-14

John The Preacher Of Repentance

Now, in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Iturea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, 2. Annas and Caiaphas being the high priests, the word of God came unto John, the son of Zacharias, in the wilderness. 3. And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; 4. As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight. 5. Every valley shall be filled, and every mountain and hill shall be brought low; and the crocked shall be made straight, and the rough ways shall be made smooth; 6. And all flesh shall see the salvation of God. 7. Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? 8. Bring forth therefore fruits worthy of repentance; and begin not to say within yourselves We have Abraham to our Father: for I say unto you, That God is able of these stones to raise up children unto Abraham. 9. And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. 10. And the people asked him, saying, What shall we do then? 11. He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. 12. Then came also publicans to be baptized, and said unto him, Master, what shall we do? 13. And he said unto them, Exact no more than that which is appointed you. 14. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.'--Luke 3:1-14.

WHY does Luke enumerate so carefully the civil and ecclesiastical authorities in Luke 3:1-2, ? Not only to fix the date, but, in accordance with the world-wide aspect of his Gospel, to set his narrative in relation with secular history; and, further, to focus into one vivid beam of light the various facts which witnessed to the sunken civil and darkened moral and religious condition of the Jews. What more needed to be said to prove how the ancient glory had faded, than that they were under the rule of such a delegate as Pilate, of such an emperor as Tiberius, and that the bad brood of Herod's descendants divided the sacred land between them, and that the very high-priesthood was illegally administered, so that such a pair as Annas and Caiaphas held it in some irregular fashion between them? It was clearly high time for John to come, and for the word of God to come to him.

The wilderness had nourished the stern, solitary spirit of the Baptist, and there the consciousness of his mission and his message came to him'--a phrase which at once declares his affinity with the old prophets. Out of the desert he burst on the nation, sudden as lightning, and cleaving like it. Luke says nothing as to his garb or food, but goes straight to the heart of his message, The baptism of repentance unto remission of sins,' in which expression the remission' depends neither on baptism' alone, nor on repentance' alone. The outward act was vain if unaccompanied by the state of mind and will; the state of mind was proved genuine by submitting to the act.

In Luke 3:7-14 John's teaching as the preacher of repentance is summarised. Why did he meet the crowds that streamed out to him with such vehement rebuke? One would have expected him to welcome them, instead of calling them offspring of vipers,' and seeming to be unwilling that they should flee from the wrath to come. But Luke tells why. They wished to be baptized, but there is no word of their repentance. Rather, they were trusting to their descent as exempting them from the approaching storm, so that their baptism would not have been the baptism which John required, being devoid of repentance. Just because they thought themselves safe as being children of Abraham,' they deserved John's rough name, ye offspring of vipers.'

Rabbinical theology has much to say about the merits of the fathers.' John, like every prophet who had ever spoken to the nation of judgments impending, felt that the sharp edge of his words was turned by the obstinate belief that judgments were for the Gentile, and never would touch the Jew. Do we not see the same unbelief that God can ever visit England with national destruction in full force among ourselves? Not the virtues of past generations, but the righteousness of the present one, is the guarantee of national exaltation.

John's crowds were eager to be baptized as an additional security, but were slow to repent. If heaven could be secured by submitting to a rite, multitudes' would come for it, but the crowd thins quickly when the administrator of the rite becomes the vehement preacher of repentance. That is so to-day as truly as it was so by the fords of Jordan. John demanded not only repentance, but its fruits,' for there is no virtue in a repentance which does not change the life, were such possible.

Repentance is more than sorrow for sin. Many a man has that, and yet rushes again into the old mire. To change the mind and will is not enough, unless the change is certified to be real by deeds corresponding. So John preached the true nature of repentance when he called for its fruits. And he preached the greatest motive for it which he knew, when he pressed home on sluggish consciences the close approach of a judgment for which everything was ready, the axe ground to a fine edge, and lying at the root of the trees. If it lay there, there was no time to lose; if it still lay, there was time to repent before it was swinging round the woodman's head. We have a higher motive for repentance in the goodness of God' leading to it. But there is danger that modern Christianity should think too little of the terror of the Lord,' and so should throw away one of the strongest means of persuading men. John's advice to the various classes of hearers illustrates the truth that the commonest field of duty and the homeliest acts may become sacred. Not high-flying, singular modes of life, abandoning the vulgar tasks, but the plainest prose of jog-trot duty will follow and attest real repentance. Every calling has its temptations that is to say, every one has its opportunities of serving God by resisting the Devil.

Maclaren: Luk 3:15-22

John's Witness To Jesus, And God's

And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; 16. John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: He shall baptize you with the Holy Ghost, and with fire: 17. Whose fan is in His hand, and He will throughly purge His floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable. 18. And many other things, in his exhortation, preached he unto the people. 19. But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done, 20. Added yet this above all, that he shut up John in prison. 21. Now, when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, 22. And the Holy Ghost descended in a bodily shape, like a dove, upon Him; and a voice came from heaven, which said, Thou art My beloved Son; in Thee I am well pleased.'--Luke 3:15-22.

THIS passage falls into three parts: John's witness to the coming Messiah (Luke 3:15-17); John's undaunted rebuke of sin in high places, and its penalty (Luke 3:18-20); and God's witness to Jesus (Luke 3:21-22).

I. Luke Sharply Parts Off The Baptist's Work,

As a preacher of repentance and plain morality from his work as the herald who preceded the king. The former is delineated in Luke 3:7-14, and its effect was to set light to the always smouldering expectation of the Messiah. The people were ready to rally round him if he would say that he was the coming deliverer. It was a real temptation, but his unmoved humility, which lay side by side with his boldness, brushed it aside, and poured an effectual stream of cold water on the excitement. John answered' the popular questionings, of which he was fully aware, and his answer crushed them.

In less acute fashion, the same temptation comes to all who move the general conscience. Disciples always seek to hoist their teacher higher than is fitting. Adherence to him takes the place of obedience to his message, and, if he is a true man, he has to damp down misdirected enthusiasm.

Mark John's clear apprehension of the limitations of his work. He baptized with water, the symbol and means of outward cleansing. He does not depreciate his position or the importance of his baptism, but his whole soul bows in reverence before the coming Messiah, whose great office was to transcend his, as the wide Mediterranean surpassed the little lake of Galilee. His outline of that work is grand, though incomplete. It is largely based upon Malachi's closing prophecy, and the connection witnesses to John's consciousness that he was the Elijah foretold there. He saw that the Messiah would surpass him in his special endowment. Strong as he was, that other was to be stronger. Probably he did not dream that that other was to wield the divine might, nor that His perfect strength was to be manifested in weakness, and to work its wonders by the might of gentle, self-sacrificing love. But, though he dimly saw, he perfectly adored. He felt himself unworthy (literally, insufficient) to be the slave who untied (or, according to Matthew,' bore ) his lord's sandals. How beautiful is the lowliness of that strong nature! He stood erect in the face of priests and tetrarchs, and furious women, and the headsman with his sword, but he lay prostrate before his King.

Strength and royal authority were not all that he had to proclaim of Messiah. He shall baptize you in the Holy Ghost and fire.' We observe that the construction here is different from that in Luke 3:16 (with water'), inasmuch as the preposition in' is inserted, which, though it is often used instrumentally,' is here, therefore, more probably to be taken as meaning simply in.' The two nouns are coupled under one preposition, which suggests that they are fused together in the speaker's mind as reality and symbol.

Fire is a frequently recurrent emblem of the Holy Spirit, both in the Old and New Testament. It is not the destructive, but the vitalising, glowing, transforming, energy of fire, which is expressed. The fervour of holy enthusiasm, the warmth of ardent love, the melting of hard hearts, the change of cold, damp material into its own ruddy likeness, are all set forth in this great symbol. John's water baptism was poor beside Messiah's immersion into that cleansing fire. Fire turns what it touches into kindred flame. The refiner's fire melts metal, and the scum carries away impurities. Water washes the surface, fire pierces to the centre.

But while that cleansing by the Spirit's fire was to be Messiah's primary office, man's freedom to accept or reject such blessing necessarily made His work selective, even while its destination was universal. So John saw that His coming would part men into two classes, according as they submitted to His baptism of fire or not. The homely image of the threshing-floor, on some exposed, windy height, carries a solemn truth. The Lord of the harvest has an instrument in His hand, which sets up a current of air, and the wheat falls in one heap, while the husks are blown farther, and He at the edge of the floor. Mark the majestic emphasis on the Christ's ownership in the two phrases, His floor' and His garner.'

Notice, too, the fact which determines whether a man is chaff or wheat, namely, his yielding to or rejecting the fiery baptism which Christ offers. Ponder that awful emblem of an empty, rootless, fruitless, worthless life, which John caught up from Psalm 1.

Thankfully think of the care and safe keeping and calm repose shadowed in that picture of. the wheat stored in the garner after the separating act. And let us lay on awed hearts the terrible doom of the chaff. There are two fires, to one or other of which we must be delivered. Either we shall gladly accept the purging fire of the Spirit which burns sin out of us, or we shall have to meet the punitive fire which burns up us and our sins together. To be cleansed by the one or to be consumed by the other is the choice before each of us.

II. Luke 3:18-20 Show John As The Preacher And Martyr Of Righteousness.

Luke tells his fate out of its proper place, in order to finish with him, and, as it were, clear the stage for Jesus. Similarly the Baptist's desert life is told by anticipation in Luke 1:80. That treatment of his story marks his subordination. His martyrdom is not narrated by Luke, though he knew of it (Luke 9:7-9), and this brief summary is all that is said of his heroic vehemence of rebuke to sin in high places, and of his suffering for righteousness' sake. John's message had two sides to it, as every gospel of God's has. To the people he spoke good tidings and exhortations; to lordly sinners he pealed out stern rebukes.

It needs some courage to tell a prince to his face that he is foul with corruption, and, still more, to put a finger on his actual sins. But he is no prophet who does not lift up his voice like a trumpet, and speak to hardened consciences. King Demos is quite as impatient of close dealing with his immorality as Herod was. London and New York get as angry with the Christian men who fight against their lust and drunkenness as ever he did, and would not be sorry if they could silence these persistent fanatics' as conveniently as he could. The need for courage like John's, and plain speech like his, is not past yet. The good tidings' has rebuke as part of its substance. The sword is two-edged.

III. The Narrative Now Turns To Jesus, And Does Not Even Name John As Having Baptized Him.

The peculiarities of Luke's account o; the baptism are instructive. He omits the conversation between Jesus and John, and the fact of John's seeing the dove and hearing the voice. Like Mark, he makes the divine voice speak directly to Jesus, whereas Matthew represents it as spoken concerning Him. The baptism itself is disposed of in an incidental clause (having been baptized). The general result of these characteristics is that this account lays emphasis on the bearing of the divine witness as borne to Jesus Himself. It does not deny, but simply ignores, its aspect as a witness borne to John.

Another striking point is Luke's mention of Christ's prayer, which is thus represented as answered by the opened heavens, the descending dove, and the attesting voice. We owe most of our knowledge of Christ's prayers to this Evangelist, whose mission was to tell of the Son of man. Mysteries beyond our plummets are contained in this story; but however unique it is, it has this which may be reproduced, that prayer unveiled heaven, and brought down the dove to abide on the bowed head, and the divine attestation of sonship to fill the waiting heart.

We need not dwell on the beautiful significance of the emblem of the dove. It symbolised both the nature of that gracious, gentle Spirit, and the perpetuity and completeness of its abode on Jesus. Others receive portions of that celestial fullness, but itself, as if embodied in visible form, settled down on Him, and, with meekly folded wings, tarried there unscared. God giveth not the Spirit by measure unto Him.'

Our Evangelist does not venture into the deep waters, nor attempt to tell what was the relation between the Incarnate Word, as it dwelt in Jesus before that descent, and the Spirit which came upon Him. We shall be wise if we refrain from speculating on such points, and content ourselves with knowing that there has been one manhood capable of receiving and retaining uninterruptedly the whole Spirit of God; and that He will fill us with the Spirit which dwelt in Him, in measure and manner corresponding to our need and our faith.

The heavenly voice spoke to the heart of the man Jesus. What was His need of it, and what were its effects on Him, we do not presume to affirm. But probably it originated an increased certitude of the consciousness which dawned, in His answer to Mary, of His unique divine sonship. To us it declares that He stands in an altogether unexampled relation of kindred to the Father, and that His whole nature and acts are the objects of God's complacency. But He has nothing for Himself alone, and in Him we may become God's beloved sons, well pleasing to the Father.

MHCC: Luk 3:1-14

The scope and design of John's ministry were, to bring the people from their sins, and to their Saviour. He came preaching, not a sect, or party, but a profession; the sign or ceremony was washing with water. By the words here used John preached the necessity of repentance, in order to the remission of sins, and that the baptism of water was an outward sign of that inward cleansing and renewal of heart, which attend, or are the effects of true repentance, as well as a profession of it. Here is the fulfilling of the Scriptures, Isa 40:3, in the ministry of John. When way is made for the gospel into the heart, by taking down high thoughts, and bringing them into obedience to Christ, by levelling the soul, and removing all that hinders us in the way of Christ and his grace, then preparation is made to welcome the salvation of God. Here are general warnings and exhortations which John gave. The guilty, corrupted race of mankind is become a generation of vipers; hateful to God, and hating one another. There is no way of fleeing from the wrath to come, but by repentance; and by the change of our way the change of our mind must be shown. If we are not really holy, both in heart and life, our profession of religion and relation to God and his church, will stand us in no stead at all; the sorer will our destruction be, if we do not bring forth fruits meet for repentance. John the Baptist gave instructions to several sorts of persons. Those that profess and promise repentance, must show it by reformation, according to their places and conditions. The gospel requires mercy, not sacrifice; and its design is, to engage us to do all the good we can, and to be just to all men. And the same principle which leads men to forego unjust gain, leads to restore that which is gained by wrong. John tells the soldiers their duty. Men should be cautioned against the temptations of their employments. These answers declared the present duty of the inquirers, and at once formed a test of their sincerity. As none can or will accept Christ's salvation without true repentance, so the evidence and effects of this repentance are here marked out.

MHCC: Luk 3:15-20

John the Baptist disowned being himself the Christ, but confirmed the people in their expectations of the long-promised Messiah. He could only exhort them to repent, and assure them of forgiveness upon repentance; but he could not work repentance in them, nor confer remission on them. Thus highly does it become us to speak of Christ, and thus humbly of ourselves. John can do no more than baptize with water, in token that they ought to purify and cleanse themselves; but Christ can, and will baptize with the Holy Ghost; he can give the Spirit, to cleanse and purify the heart, not only as water washes off the dirt on the outside, but as fire clears out the dross that is within, and melts down the metal, that it may be cast into a new mould. John was an affectionate preacher; he was beseeching; he pressed things home upon his hearers. He was a practical preacher; quickening them to their duty, and directing them in it. He was a popular preacher; he addressed the people, according to their capacity. He was an evangelical preacher. In all his exhortations, he directed people to Christ. When we press duty upon people, we must direct them to Christ, both for righteousness and strength. He was a copious preacher; he shunned not to declare the whole counsel of God. But a full stop was put to John's preaching when he was in the midst of his usefulness. Herod being reproved by him for many evils, shut up John in prison. Those who injure the faithful servants of God, add still greater guilt to their other sins.

Matthew Henry: Luk 3:1-14

John's baptism introducing a new dispensation, it was requisite that we should have a particular account of it. Glorious things were said of John, what a distinguished favourite of Heaven he should be, and what a great blessing to this earth (Luk 1:15, Luk 1:17); but we lost him in the deserts, and there he remains until the day of his showing unto Israel, Luk 1:80. And now at last that day dawns, and a welcome day it was to them that waited for it more than they that waited for the morning. Observe here,

I. The date of the beginning of John's baptism, when it was that he appeared; this is here taken notice of, which was not by the other evangelists, that the truth of the thing might be confirmed by the exact fixing of the time. And it is dated,

1. By the government of the heathen, which the Jews were under, to show that they were a conquered people, and therefore it was time for the Messiah to come to set up a spiritual kingdom, and an eternal one, upon the ruins of all the temporal dignity and dominion of David and Judah.

(1.) It is dated by the reign of the Roman emperor; it was in the fifteenth year of Tiberius Caesar, the third of the twelve Caesars, a very bad man, given to covetousness, drunkenness, and cruelty; such a man is mentioned first (saith Dr. Lightfoot), as it were, to teach us what to look for from that cruel and abominable city wherein Satan reigned in all ages and successions. The people of the Jews, after a long struggle, were of late made a province of the empire, and were under the dominion of this Tiberius; and that country which once had made so great a figure, and had many nations tributaries to it, in the reigns of David and Solomon, is now itself an inconsiderable despicable part of the Roman empire, and rather trampled upon than triumphed in.

- En quo discordia cives, Perduxit miseros

- What dire effects from civil discord flow!

The lawgiver was now departed from between Judah's feet; and, as an evidence of that, their public acts are dated by the reign of the Roman emperor, and therefore now Shiloh must come.

(2.) It is dated by the governments of the viceroys that ruled in the several parts of the Holy Land under the Roman emperor, which was another badge of their servitude, for they were all foreigners, which bespeaks a sad change with that people whose governors used to be of themselves (Jer 30:21), and it was their glory. How is the gold become dim! [1.] Pilate is here said to be the governor, president, or procurator, of Judea. This character is given of him by some other writers, that he was a wicked man, and one that made no conscience of a lie. He reigned ill, and at last was displaced by Vitellius, president of Syria, and sent to Rome, to answer for his mal-administrations. [2.] The other three are called tetrarchs, some think from the countries which they had the command of, each of them being over a fourth part of that which had been entirely under the government of Herod the Great. Others think that they are so called from the post of honour they held in the government; they had the fourth place, or were fourth-rate governors: the emperor was the first, the pro-consul, who governed a province, the second, a king the third, and a tetrarch the fourth. So Dr. Lightfoot.

2. By the government of the Jews among themselves, to show that they were a corrupt people, and that therefore it was time that the Messiah should come, to reform them, Luk 3:2. Annas and Caiaphas were the high priests. God had appointed that there should be but one high priest at a time, but here were two, to serve some ill turn or other: one served one year and the other the other year; so some. One was the high priest, and the other the sagan, as the Jews called him, to officiate for him when he was disabled; or, as others say, one was high priest, and represented Aaron, and that was Caiaphas; Annas, the other, was nasi, or head of the sanhedrim, and represented Moses. But to us there is but one high priest, one Lord of all, to whom all judgment is committed.

II. The origin and tendency of John's baptism.

1. The origin of it was from heaven: The word of God came unto John, Luk 3:2. He received full commission and full instructions from God to do what he did. It is the same expression that is used concerning the Old Testament prophets (Jer 1:2); for John was a prophet, yea, more than a prophet, and in him prophecy revived, which had been long suspended. We are not told how the word of the Lord came to John, whether by an angel, as to his father, or by dream, or vision, or voice, but it was to his satisfaction, and ought to be to ours. John is here called the son of Zacharias, to refer us to what the angel said to his father, when he assured him that he should have this son. The word of the Lord came to him in the wilderness; for those whom God fits he will find out, wherever they are. As the word of the Lord is not bound in a prison, so it is not lost in a wilderness. The word of the Lord made its way to Ezekiel among the captives by the river of Chebar, and to John in the isle of Patmos. John was the son of a priest, now entering upon the thirtieth year of his age; and therefore, according to the custom of the temple, he was now to be admitted into the temple-service, where he should have attended as a candidate five years before. But God had called him to a more honourable ministry, and therefore the Holy Ghost enrols him here, since he was not enrolled in the archives of the temple: John the son of Zacharias began his ministration such a time.

2. The scope and design of it were to bring all the people of his country off from their sins and home to their God, Luk 3:3. He came first into all the country about Jordan, the neighbourhood wherein he resided, that part of the country which Israel took possession of first, when they entered the land of promise under Joshua's conduct; there was the banner of the gospel first displayed. John resided in the most solitary part of the country: but, when the word of the Lord came to him, he quitted his deserts, and came into the inhabited country. Those that are best pleased in their retirements must cheerfully exchange them, when God calls them into places of concourse. He came out of the wilderness into all the country, with some marks of distinction, preaching a new baptism; not a sect, or party, but a profession, or distinguishing badge. The sign, or ceremony, was such as was ordinarily used among the Jews, washing with water, by which proselytes were sometimes admitted, or disciples to some great master; but the meaning of it was, repentance for the remission of sins: that is, all that submitted to his baptism,

(1.) Were thereby obliged to repent of their sins, to be sorry for what they had done amiss, and to do so no more. The former they professed, and were concerned to be sincere in their professions; the latter they promised, and were concerned to make good what they promised. He bound them, not to such ceremonious observances as were imposed by the tradition of the elders, but to change their mind, and change their way, to cast away from them all their transgressions, and to make them new hearts and to live new lives. The design of the gospel, which now began, was to make men devout and pious, holy and heavenly, humble and meek, sober and chaste, just and honest, charitable and kind, and good in every relation, who had been much otherwise; and this is to repent.

(2.) They were thereby assured of the pardon of their sins, upon their repentance. As the baptism he administered bound them not to submit to the power of sin, so it sealed to them a gracious and pleadable discharge from the guilt of sin. Turn yourselves from all your transgressions, so iniquity shall not be your ruin; agreeing with the word of the Lord, by the Old Testament prophets, Eze 18:30.

III. The fulfilling of the scriptures in the ministry of John. The other evangelists had referred us to the same text that is here referred to, that of Esaias, Isa 40:3. It is written in the book of the words of Esaias the prophet, which he heard from God, which he spoke for God, those words of his which were written for the generations to come. Among them it is found that there should be the voice of one crying in the wilderness; and John is that voice, a clear distinct voice, a loud voice, an articulate one; he cries, Prepare ye the way of the Lord, and make his paths straight. John's business is to make way for the entertainment of the gospel in the hearts of the people, to bring them into such a frame and temper as that Christ might be welcome to them, and they welcome to Christ. Luke goes further on with the quotation than Matthew and Mark had done, and applies the following words likewise to John's ministry (Luk 3:5, Luk 3:6), Every valley shall be filled. Dr. Hammond understands this as a prediction of the desolation coming upon the people of the Jews for their infidelity: the land should be made plain by the pioneers for the Roman army, and should be laid waste by it, and there should then be a visible distinction made between the impenitent on the one side and the receivers of the gospel on the other side. But it seems rather to be meant of the gospel of Christ, of which that was the introduction. 1. The humble shall by it be enriched with grace: Every valley that lies low and moist shall be filled and be exalted. 2. The proud shall by it be humbled; the self-confident that stand upon their own bottom, and the self-conceited that lift up their own top, shall have contempt put upon them: Every mountain and hill shall be brought low. If they repent, they are brought to the dust; if not, to the lowest hell. 3. Sinners shall be converted to God: The crooked ways and the crooked spirits shall be made straight; for, though none can make that straight which God hath made crooked (Ecc 7:13), yet God by his grace can make that straight which sin hath made crooked. 4. Difficulties that were hindering and discouraging in the way to heaven shall be removed: The rough ways shall be made smooth; and they that love God's law shall have great peace, and nothing shall offend them. The gospel has made the way to heaven plain and easy to be found, smooth and easy to be walked in. 5. The great salvation shall be more fully discovered than ever, and the discovery of it shall spread further (Luk 3:6): All flesh shall see the salvation of God; not the Jews only, but the Gentiles. All shall see it; they shall have it set before them and offered to them, and some of all sorts shall see it, enjoy it, and have the benefit of it. When way is made for the gospel into the heart, by the captivation of high thoughts and bringing them into obedience to Christ, by the leveling of the soul and the removing of all obstructions that stand in the way of Christ and his grace, then prepare to bid the salvation of God welcome.

IV. The general warnings and exhortations which he gave to those who submitted to his baptism, Luk 3:7-9. In Matthew he is said to have preached these same things to many of the Pharisees and Sadducees, that came to his baptism (Mat 3:7-10); but here he is said to have spoken them to the multitude, that came forth to be baptized of him, Luk 3:7. This was the purport of his preaching to all that came to him, and he did not alter it in compliment to the Pharisees and Sadducees, when they came, but dealt as plainly with them as with any other of his hearers. And as he did not flatter the great, so neither did he compliment the many, or make his court to them, but gave the same reproofs of sin and warnings of wrath to the multitude that he did to the Sadducees and Pharisees; for, if they had not the same faults, they had others as bad. Now observe here,

1. That the guilty corrupted race of mankind is become a generation of vipers; not only poisoned, but poisonous; hateful to God, hating one another. This magnifies the patience of God, in continuing the race of mankind upon the earth, and not destroying that nest of vipers. He did it once by water, and will again by fire.

2. This generation of vipers is fairly warned to flee from the wrath to come, which is certainly before them if they continue such; and their being a multitude will not be at all their security, for it will be neither reproach nor loss to God to cut them off. We are not only warned of this wrath, but are put into a way to escape it, if we look about us in time.

3. There is no way of fleeing from the wrath to come, but by repentance. They that submitted to the baptism of repentance thereby evidenced that they were warned to flee from the wrath to come and took the warning; and we by our baptism profess to have fled out of Sodom, for fear of what is coming upon it.

4. Those that profess repentance are highly concerned to live like penitents (Luk 3:8): " Bring forth therefore fruits meet for repentance, else, notwithstanding your professions of repentance, you cannot escape the wrath to come. "By the fruits of repentance it will be known whether it be sincere or no. By the change of our way must be evidenced the change of our mind.

5. If we be not really holy, both in heart and life, our profession of religion and relation to God and his church will stand us in no stead at all: Begin not now to frame excuses from this great duty of repentance, by saying within yourselves, We have Abraham to our father. What will it avail us to be the children of godly parents if we be not godly, to be within the pale of the Church if we be not brought into the bond of the covenant?

6. We have therefore no reason to depend upon our external privileges and professions of religion, because God has no need of us or of our services, but can effectually secure by his own honour and interest without us. If we were cut off and ruined, he could raise up to himself a church out of the most unlikely, - children to Abraham even out of stones.

7. The greater professions we make of repentance, and the greater assistances and encouragements are given us to repentance, the nearer and the sorer will our destruction be if we do not bring forth fruits meet for repentance. Now that the gospel begins to be preached, now that the kingdom of heaven is at hand, now that the axe is laid to the root of the tree, threatenings to the wicked and impenitent are now more terrible than before, as encouragements to the penitent are now more comfortable. "Now that you are upon your behaviour, look to yourselves."

8. Barren trees will be cast into the fire at length; it is the fittest place for them: Every tree that doth not bring forth fruit, good fruit, is hewn down, and cast into the fire. If it serve not for fruit, to the honour of God's grace, let it serve for fuel, to the honour of his justice.

V. The particular instructions he gave to several sorts of persons, that enquired of him concerning their duty: the people, the publicans, and the soldiers. Some of the Pharisees and Sadducees came to his baptism; but we do not find them asking, What shall we do? They thought they knew what they had to do as well as he could tell them, or were determined to do what they pleased, whatever he told them. But the people, the publicans, and the soldiers, who knew that they had done amiss, and that they ought to do better, and were conscious to themselves of great ignorance and unacquaintedness with the divine law, were particularly inquisitive: What shall we do? Note, 1. Those that are baptized must be taught, and those that have baptized them are concerned, as they have opportunity, to teach them, Mat 28:19, Mat 28:20. 2. Those that profess and promise repentance in general must evidence it by particular instances of reformation, according as their place and condition are. 3. They that would do their duty must desire to know their duty, and enquire concerning it. The first good word Paul said, when he was converted, was, Lord, what wilt thou have me to do? These here enquire, not, What shall this man do? but, What shall we do? What fruits meet for repentance shall we bring forth? Now John gives answer to each, according to their place and station.

(1.) He tells the people their duty, and that is to be charitable (Luk 3:11): He that has two coats, and, consequently, one to spare, let him give, or lend at least, to him that has none, to keep him warm. Perhaps he saw among his hearers some that were overloaded with clothes, while others were ready to perish in rags, and he puts those who had superfluities upon contributing to the relief of those that had not necessaries. The gospel requires mercy, and not sacrifice; and the design of it is to engage us to do all the good we can. Food and raiment are the two supports of life; he that hath meat to spare, let him give to him that is destitute of daily food, as well as he that hath clothes to spare: what we have we are but stewards of, and must use it, accordingly, as our Master directs.

(2.) He tells the publicans their duty, the collectors of the emperor's revenue (Luk 3:13): Exact no more than that which is appointed you. They must do justice between the government and the merchant, and not oppress the people in levying the taxes, nor any way make them heavier or more burdensome than the law had made them. They must not think that because it was their office to take care that the people did not defraud the prince they might therefore, by the power they had, bear hard upon the people; as those that have ever so little a branch of power are apt to abuse it: "No, keep to your book of rates, and reckon it enough that you collect for Caesar the things that are Caesar's, and do not enrich yourselves by taking more."The public revenues must be applied to the public service, and not to gratify the avarice of private persons. Observe, He does not direct the publicans to quit their places, and to go no more to the receipt of custom; the employment is in itself lawful and necessary, but let them be just and honest in it.

(3.) He tells the soldiers their duty, Luk 3:14. Some think that these soldiers were of the Jewish nation and religion: others think that they were Romans; for it was not likely either that the Jews would serve the Romans or that the Romans would trust the Jews in their garrisons in their own nation; and then it is an early instance of Gentiles embracing the gospel and submitting to it. Military men seldom seem inclined to religion; yet these submitted even to the Baptist's strict profession, and desired to receive the word of command from him: What must we do? Those who more than other men have their lives in their hands, and are in deaths often, are concerned to enquire what they shall do that they may be found in peace. In answer to this enquiry, John does not bid them lay down their arms, and desert the service, but cautions them against the sins that soldiers were commonly guilty of; for this is fruit meet for repentance, to keep ourselves from our iniquity. [1.] They must not be injurious to the people among whom they were quartered, and over whom indeed they were set: " Do violence to no man. Your business is to keep the peace, and prevent men's doing violence to one another; but do not you do violence to any. Shake no man "( so the word signifies); "do not put people into fear; for the sword of war, as well as that of justice, is to be a terror only to evil doers, but a protection to those that do well. Be not rude in your quarters; force not money from people by frightening them. Shed not the blood of war in peace; offer no incivility either to man or woman, nor have any hand in the barbarous devastations that armies sometimes make."Nor must they accuse any falsely to the government, thereby to make themselves formidable, and get bribes. [2.] They must not be injurious to their fellow-soldiers; for some think that caution, not to accuse falsely, has special reference to them: "Be not forward to complain one of another to your superior officers, that you may be revenged on those whom you have a pique against, or undermine those above you, and get into their places." Do not oppress any; so some think the word here signifies as used by the Septuagint in several passages of the Old Testament. [3.] They must not be given to mutiny, or contend with their generals about their pay: " Be content with your wages. While you have what you agreed for, do not murmur that it is not more."It is discontent with what they have that makes men oppressive and injurious; they that never think they have enough themselves will not scruple at any the most irregular practices to make it more, by defrauding others. It is a rule to all servants that they be content with their wages; for they that indulge themselves in discontents expose themselves to many temptations, and it is wisdom to make the best of that which is.

Matthew Henry: Luk 3:15-20

We are now drawing near to the appearance of our Lord Jesus publicly; the Sun will not be long after the morning-star. We are here told,

I. How the people took occasion, from the ministry and baptism of John, to think of the Messiah, and to think of him as at the door, as now come. Thus the way of the Lord was prepared, and people were prepared to bid Christ welcome; for, when men's expectations are raised, that which they are in expectation of becomes doubly acceptable. Now when they observed what an excellent doctrine John Baptist preached, what a divine power went along with it, and what a tendency it had to reform the world, 1. They began presently to consider that now was the time for the Messiah to appear. The sceptre was departed from Judah, for they had no king but Caesar; nay, and the law-giver too was gone from between his feet, for Herod had lately slain the sanhedrim. Daniel's seventy weeks were now expiring; and therefore it was but three or four years after this that they looked that the kingdom of heaven should appear immediately, Luk 19:11. Never did the corrupt state of the Jews more need a reformation, nor their distressed state more need a deliverance, than now. 2. Their next thought was, "Is not his he that should come?" All thinking men mused, or reasoned, in their hearts, concerning John, whether he were the Christ or not. He had indeed none of the external pomp and grandeur in which they generally expected the Messiah to appear; but his life was holy and strict, his preaching powerful and with authority, and therefore "why may we not think that he is the Messiah, and that he will shortly throw off this disguise, and appear in more glory?"Note, That which puts people upon considering, reasoning with themselves, prepares the way for Christ.

II. How John disowned all pretensions to the honour of being himself the Messiah, but confirmed them in their expectations of him that really was the Messiah, Luk 3:16, Luk 3:17. John's office, as a crier or herald, was to give notice that the kingdom of God and the King of that kingdom were at hand; and therefore, when he had told all manner of people severally what they must do ("You must do this, and you must do that"), he tells them one thing more which they must all do: they must expect the Messiah now shortly to appear. And this serves as an answer to their musings and debates concerning himself. Though he knew not their thoughts, yet, in declaring this, he answered them.

1. He declares that the utmost he could do was to baptize them with water. He had no access to the Spirit, nor could command that or work upon that; he could only exhort them to repent, and assure them of forgiveness, upon repentance; he could not work repentance in them, nor confer remission on them.

2. He consigns them, and turns them over, as it were, to Jesus Christ, for whom he was sent to prepare the way, and to whom he was ready to transfer all the interest he had in the affections of the people, and would have them no longer to debate whether John was the Messiah or no, but to look for him that was really so.

(1.) John owns the Messiah to have a greater excellency than he had, and that he was in all things preferable to him; he is one the latchet of whose shoe he does not think himself worthy to loose; he does not think himself worthy to be the meanest of his servants, to help him on and off with his shoes. John was a prophet, yea more than a prophet, more so than any of the Old Testament prophets; but Christ was a prophet more than John, for it was both by the Spirit of Christ, and of the grace of Christ, that all the prophets prophesied, and John among the rest, 1Pe 1:10, 1Pe 1:11. This was a great truth which John came to preach; but the manner of his expressing it bespeaks his humility, and in it he not only does justice to the Lord Jesus, but does him honour too: "He is one whom I am not worthy to approach, or draw nigh to, no not as a servant."Thus highly does it become us to speak of Christ, and thus humbly of ourselves.

(2.) He owns him to have a greater energy than he had: "He is mightier than I, and does that which I cannot do, both for the comfort of the faithful and for the terror of hypocrites and dissemblers."They thought that a wonderful power went along with John; but what was that compared with the power which Jesus would come clothed with? [1.] John can do no more than baptize with water, in token of this, that they ought to purify and cleanse themselves; but Christ can, and will, baptize with the Holy Ghost; he can give the Spirit to cleanse and purify the heart, not only as water washes off the dirt on the outside, but as fire purges out the dross that is within, and melts down the metal, that it may be cast into a new mould. [2.] John can only preach a distinguishing doctrine, and by word and sign separate between the precious and the vile; but Christ hath his fan in his hand, with which he can, and will, perfectly separate between the wheat and the chaff. He will thoroughly purge his floor; it is his own, and therefore he will purge it, and will cast out of his church the unbelieving impenitent Jews, and confirm in his church all that faithfully follow him. [3.] John can only speak comfort to those that receive the gospel, and, like other prophets, say to the righteous that it shall be well with them; but Jesus Christ will give them comfort. John can only promise them that they shall be safe; but Christ will make them so: he will gather the wheat into his garner; good, serious, solid people he will gather now into his church on earth, which shall be made up of such, and he will shortly gather them into his church in heaven, where they shall be for ever sheltered. [4.] John can only threaten hypocrites, and tell the barren trees that they shall be hewn down and cast into the fire; but Christ can execute that threatening; those that are as chaff, light, and vain, and worthless, he will burn with fire unquenchable. John refers here to Mal 3:18; Mal 4:1, Mal 4:2. Then, when the floor is purged, ye shall return, and discern between the righteous and the wicked, for the day comes that shall burn as an oven.

The evangelist concludes his account of John's preaching with an et caetera (Luk 3:18): Many other things in his exhortation preached he unto the people, which are not recorded. First, John was an affectionate preacher. He was parakalōn - exhorting, beseeching; he pressed things home upon his hearers, followed his doctrine close, as one in earnest. Secondly, He was a practical preacher. Much of his preaching was exhortation, quickening them to their duty, directing them in it, and not amusing them with matters of nice speculation. Thirdly, He was a popular preacher. Though he had scribes and Pharisees, men of polite learning, attending his ministry, and Sadducees, men of free thought, as they pretended, yet he addressed himself to the people, pros ton laon - to the laity, and accommodated himself to their capacity, as promising himself best success among them. Fourthly, He was an evangelical preacher, for so the word here used signifies, euēngelizeto - he preached the gospel to the people; in all his exhortations, he directed people to Christ, and excited and encouraged their expectations of him. When we press duty upon people, we must direct them to Christ, both for righteousness and strength. Fifthly, He was a copious preacher: Many other things he preached, polla men kai hetera - many things, and different. He preached a great deal, shunned not to declare the whole counsel of God; and he varied in his preaching, that those who were not reached, and touched, and wrought upon, by one truth, might be by another.

III. How full a stop was put to John's preaching. When he was in the midst of his usefulness, going on thus successfully, he was imprisoned by the malice of Herod (Luk 3:19, Luk 3:20): Herod the tetrarch being reproved by him, not only for living in incest with his brother Philip's wife, but for the many other evils which Herod had done (for those that are wicked in one instance are commonly so in many others), he could not bear it, but contracted an antipathy to him for his plain dealing, and added this wickedness to all the rest, which was indeed above all, that he shut up John in prison, put that burning and shining light under a bushel. Because he could not bear his reproofs, others should be deprived of the benefit of his instructions and counsels. Some little good he might do to those who had access to him, when he was in prison; but nothing to what he might have done if he had had liberty to go about all the country, as he had done. We cannot think of Herod's doing this without the greatest compassion and lamentation, nor of God's permitting it without admiring the depth of the divine counsels, which we cannot account for. Must he be silenced who is the voice of one crying in the wilderness? Must such a preacher be shut up in prison who ought to have been set up in the courts of the temple? But thus the faith of his disciples must be tried; thus the unbelief of those who rejected him must be punished; thus he must be Christ's forerunner in suffering as well as preaching; and thus, having been for about a year and a half preparing people for Christ, he must now give way to him, and, the Sun being risen, the morning-star must of course disappear.

Barclay: Luk 3:1-6

To Luke the emergence of John the Baptist was one of the hinges on which history turned. So much so is that the case that he dates it in no fewer than six different ways.

(i) Tiberius was the successor of Augustus and therefore the second of the Roman emperors. As early as A.D. 11 or 12 Augustus had made him his colleague in the imperial power but he did not become sole emperor until A.D. 14. The fifteenth year of his reign would therefore be A.D. 28-29. Luke begins by setting the emergence of John against a world background, the background of the Roman Empire.

(ii) The next three dates Luke gives are connected with the political organization of Palestine. The title tetrarch (see 5075 and 5076) literally means governor of a fourth part. In such provinces as Thessaly and Galatia, which were divided into four sections or areas, the governor of each part was known as a tetrarch; but later the word widened its meaning and came to mean the governor of any part. Herod the Great died in 4 B.C. after the reign of about forty years. He divided his kingdom between three of his sons and in the first instance the Romans approved the decision.

(a) To Herod Antipas were left Galilee and Peraea. He reigned from 4 B.C. to A.D. 39 and therefore Jesus' life was lived in Herod's reign and very largely in Herod's dominions in Galilee.

(b) To Herod Philip were left Ituraea and Trachonitis. He reigned from 4 B.C. to A.D. 33. Caesarea Philippi was called after him and was actually built by him.

© To Archelaus were left Judaea, Samaria and Edom. He was a thoroughly bad king. The Jews in the end actually petitioned Rome for his removal; and Rome, impatient of the continual troubles in Judaea, installed a procurator or governor. That is how the Romans came directly to rule Judaea. At this time Pilate, who was in power from A.D. 25 until A.D. 37, was the Roman governor. So in this one sentence Luke gives us a panoramic view of the division of the kingdom which had once belonged to Herod the Great.

(iii) Of Lysanias we know practically nothing.

(iv) Having dealt with the world situation and the Palestinian political situation, Luke turns to the religious situation and dates John's emergence as being in the priesthood of Annas and Caiaphas. There never at any time were two high-priests at the one tine. What then does Luke mean by giving these two names? The high-priest was at one and the same time the civil and the religious head of the community. In the old days the office of high-priest had been hereditary and for life. But with the coining of the Romans the office was the object of all kinds of intrigue. The result was that between 37 B.C. and A.D. 26 there were no fewer than twenty-eight different high-priests. Now Annas was actually high-priest from A.D. 7 until A.D. 14. He was therefore at this time out of office; but he was succeeded by no fewer than four of his sons and Caiaphas was his son-in-law. Therefore, although Caiaphas was the reigning high-priest, Annas was the power behind the throne. That is in fact why Jesus was brought first to aim after his arrest (Joh 18:13) although at that time he was not in office. Luke associates his name with Caiaphas because, although Caiaphas was the actual high-priest, Annas was still the most influential priestly figure in the land.

Luk 3:4-6are a quotation from Isa 40:3-5. When a king proposed to tour a part of his dominions in the east, he sent a courier before him to tell the people to prepare the roads. So John is regarded as the courier of the king. But the preparation on which he insisted was a preparation of heart and of life. "The king is coming," he said. "Mend, not your roads, but your lives." There is laid on everyone of us the duty to make life fit for the King to see.

Barclay: Luk 3:7-18

Here we have the message of John to the people. Nowhere does the difference between John and Jesus stand out so clearly because, whatever the message of John was, it was not a gospel. It was not good news; it was news of terror.

John had lived in the desert. The face of the desert was covered with stubble and brushwood, as dry as tinder. Sometimes a spark set the face of the desert alight and out from their crannies came the vipers, scurrying in terror from the menacing flames. It was to them John likened the people who came to be baptized.

The Jews had not the slightest doubt that in God's economy there was a favoured nation clause. They held that God would judge other nations with one standard but the Jews with another. They, in fact, held that a man was safe from judgment simply in virtue of the fact that he was a Jew. A son of Abraham was exempt from judgment. John told them that racial privilege meant nothing; that life, not lineage, was God's standard of judgment.

There are three outstanding things about John's message.

(i) It began by demanding that men should share with one another. It was a social gospel which laid it down that God will never absolve the man who is content to have too much while others have too little.

(ii) It ordered a man, not to leave his job, but to work out his own salvation by doing that job as it should be done. Let the tax-collector be a good tax-collector; let the soldier be a good soldier. It was a man's duty to serve God where God had set him.

A negro spiritual says:

There's a king and captain high,

And he's coming by and by,

And he'll find me hoeing cotton when he comes,

You can hear his legions charging in the regions of the sky,

And he'll find me hoeing cotton when he comes.

There's a man they thrust aside,

Who was tortured till he died,

And he'll find me hoeing cotton when he comes.

He was hated and rejected,

He was scorned and crucified,

And he'll find me hoeing cotton when he comes.

When he comes! when he comes!

He'll be crowned by saints and angels when he comes,

They'll be shouting out Hosanna! to the man that men denied,

And I'll kneel among my cotton when he comes.

It was John's conviction that nowhere can a man serve God better than in his day's work.

(iii) John was quite sure that he himself was only the forerunner. The King was still to come and with him would come judgment. The winnowing fan was a great flat wooden shovel; with it the grain was tossed into the air; the heavy grain fell to the ground and the chaff was blown away. And just as the chaff was separated from the grain so the King would separate the good and bad.

So John painted a picture of judgment, but it was a judgment which a man could meet with confidence if he had discharged his duty to his neighbour and if he had faithfully done his day's work.

John was one of the world's supremely effective preachers. Once Chalmers was congratulated on a sermon. "Yes," he said, "but what did it do?" It is clear that John preached for action and produced it. He did not deal in theological subtleties but in life.

Constable: Luk 1:5--3:1

II. The birth and childhood of Jesus 1:5--2:52

This section contains material unique in Luke. The only repeated statement occurs in Luke 2:39 and Matthew 2:23. Other unique features are Luke's alternating the reader's attention between John and Jesus, and the joy that several individuals expressed (1:46-55, 68-79; 2:14, 29-32).²⁷

This section has a decidedly Semitic style that suits the connections that it has with the Old Testament. Matthew used fulfillment formulas to show that Jesus was the promised Messiah. Luke was less direct. He showed that Old Testament predictions lay behind these events by describing them in the style and vocabulary of the Old Testament. He also featured Jerusalem and the temple, which provide added connections to the Old Testament.

The alternation between John and Jesus compares and contrasts them (cf. 1 Sam. 1-3).²⁸ Luke presented them both as prophets in the Old Testament mold, but Jesus was infinitely superior to John. Note the uses of the title "Most High" (1:32, 35, 76).²⁹ First, Luke recorded the announcements of John's and then Jesus' birth (1:5-38). This is a section of comparison primarily. Then he told of Elizabeth blessing Mary and Mary blessing God, a section of predominant contrast (1:39-56). Finally we have the births of John and Jesus, a section of both comparison and contrast (1:57-2:52).

Luke recorded the appearance of angels in this section. Apparently he did so to strengthen the point that Jesus was God's provision for humankind's need. Angels bridge the gap between God and man, and here they rejoiced in God's provision of a Savior for mankind. Frequent references to the Holy Spirit validating and empowering Jesus' ministry increase this emphasis (1:15, 35, 41, 67, 80; 2:25-27).

The theme of joy is present explicitly in the songs and words of praise and thanksgiving as well as implicitly in the mood of the whole section. Still there is a warning of coming pain as well as deliverance (2:35).

Note the similarity of structure that facilitates comparison of John and Jesus.

	John	Jesus
Introduction of the parents	1:5-7	1:26-27
Appearance of an angel	1:8-23	1:28-30
Giving of a sign	1:18-20	1:34-38
Pregnancy of a childless woman	1:24-25	1:42

This section (1:5-56) deals with promise while the rest of the birth and childhood narrative concerns fulfillment (1:57-2:52).

Constable: Luk 3:1--4:14

III. The preparation for Jesus' ministry 3:1--4:13

Luke next narrated events that paved the way for Jesus' public ministry in Galilee and Judea.

Constable: Luk 3:1-20

A. The ministry of John the Baptist 3:1-20

John's ministry, as Jesus', did not begin until he was a mature man. This section of the Gospel shows the vital place John played as Messiah's forerunner.

Constable: Luk 3:1-6

1. The beginning of John's ministry 3:1-6 (cf. Matt. 3:1-6; Mark 1:1-6)

3:1-2 Luke made detailed reference to the time when John commenced his ministry to document the reliability of his Gospel.¹¹⁶ Only the reference to Tiberius is necessary to date the beginning of John's ministry that shortly preceded the commencement of Jesus' ministry. The other references place these events in a broader historical context.

Pontius Pilate was governor (prefect) of Judea from 26 to late 36 or early 37 A.D. Herod Antipas ended his reign as tetrarch of Galilee that began in 4 B.C. by deposition in 39 A.D. His brother Herod Philip, who ruled territories to the northeast of Palestine from 4 B.C., died in 34 A.D. Archaeological evidence does not enable scholars to date Lysanias, the tetrarch of Abilene, an area northeast of Damascus. Annas was Israel's high priest from 6 to 15 A.D. until the Roman authorities deposed him. However the Jews continued to regard him as the high priest, and he retained his title.¹¹⁷ His son-in-law Caiaphas served as the official high priest from 18 to the spring of 37 A.D. Thus the general time frame when John began his ministry was between 26 and the spring of 37 A.D. The specific date, the fifteenth year of Tiberius Caesar, is harder to pinpoint, but it was probably 29 A.D.¹¹⁸

Then the word of God came to John in the wilderness where he lived (cf. 1:80). He began his ministry as a prophet then (cf. Isa. 1:1; Jer. 1:1-3; et al.).

3:3 Luke mentioned John's itinerant ministry in the region around the Jordan River whereas Matthew described it as in the wilderness of Judea (Matt. 3:1). The thing that characterized John's ministry in the minds of his contemporaries was his baptism. What marked his baptism distinctively was that it expressed repentance that resulted in divine forgiveness of sins. John's baptism prefigured Jesus' different kind of baptism (cf. v. 16). Luke said little about John's baptizing but stressed his preaching.

"The task of proclaiming . . . repentance for release of sins' (3:3) remains central throughout Luke-Acts [cf. 4:18; 5:17-32; 24:47]."¹¹⁹

3:4-6 All three synoptic writers quoted Isaiah 40:3 as the prophecy that John fulfilled, and John the evangelist recorded John the Baptist quoting it of himself (cf. John 1:23). However, Luke alone also quoted Isaiah 40:4-5. These verses contained the preparations made for a royal visitor that were common in the Greco-Roman world. They also included the fact that all people would experience the salvation that God would provide. One of Luke's main themes was the universal scope of salvation (cf. 2:30; Acts 28:28; et al.).¹²⁰ Typically Luke quoted from the Septuagint. John's ministry consisted of preparing the Jews by getting them right with God so when Messiah appeared they would believe on Him.

"This quotation from Isaiah not only interprets John's special mission but reveals the purpose of God which underlies the whole narrative of Luke-Acts."¹²¹

In Luke, John is a "prototype of the Christian evangelist."¹²²

"The section on John's ministry begins with a rather lengthy scriptural quotation and ends with an arrest that will lead to death. Jesus' ministry will begin and end in the same way."¹²³

Constable: Luk 3:7-18

2. John's preaching 3:7-18 (cf. Matt. 3:7-12; Mark 1:7-8)

Essentially John called his hearers to change their minds about their relationship to God and to demonstrate the genuineness of their repentance with righteous conduct (vv. 7-14). He also promoted Jesus (vv. 15-17). Only Luke included John's enumeration of specific changes the people needed to make to demonstrate true repentance (vv. 10-14).

3:7-9 Luke's introduction of John's message is more general than Matthew's, but his summary of John's preaching is almost identical to Matthew's. However, Luke never reported that John said, "Repent, for the kingdom is at hand" (Matt. 3:2). Luke waited to introduce the kingdom theme until Jesus began His ministry (4:43).

As adders try to escape before an approaching brush fire, so the Jews of John's day were trying to escape God's coming judgment by fleeing to him for baptism.¹²⁴ However, John sensed that their reason for coming to him was just their safety, not genuine repentance. Righteous behavior would demonstrate true repentance. Many of the Jews believed that Abraham's righteousness availed for his descendants.¹²⁵ As God had cut Israel out of Abraham, who was a rock spiritually, so He could produce children for Himself from the stones in the wilderness (cf. 19:40).¹²⁶ People commonly cut down and burn fruit trees that do not produce fruit. Likewise God would judge Israel as a fruitless tree unless the Jews repented and started bearing the fruits of repentance (cf. 6:43-45; 13:6-9; Isa. 5:1-7).

"The Greek verb [metanoeo, translated "to repent"] means to change one's mind,' but in its Lucan usage it comes very close to the Hebrew verb for repent which literally means to turn or turn around' (sub). . . . A change of perspective, involving the total person's point of view, is called for by this term. In fact, John called for the Israelites to bring forth fruit worthy of repentance (3:8). This passage is significant for it separates repentance from what it produces, and also expresses a link between repentance and fruit. One leads to the other.

"In summary, Luke saw repentance as a change of perspective that transforms a person's thinking and approach to life."¹²⁷

3:10-11 Luke's unique inclusion of the specific fruits of repentance (vv. 10-14) demonstrates his concern for social justice. To the sincere in the crowd John recommended generously sharing their possessions with the needy (cf. Gal. 5:22-23). The tunic (Gr. chiton) was the short undergarment worn under a robe. The Jews often wore two of them at once if they had two.¹²⁸

3:12-13 John counselled sincere tax collectors to refrain from extorting more money than they had a right to receive (cf. 5:27-32). He advocated honesty and freedom from greed. He did not suggest overthrowing a system that allowed for abuses but prescribed personal morality that would eliminate the abuses.

3:14 Soldiers were able because of their position to threaten people with reprisal to extort money from them. Exactly who these soldiers were is unclear, but it is also unimportant. Greed appears to have been a special temptation for them since the wages of soldiers were low. Therefore John called on them to demonstrate contentment.

Verses 12-14 help us see that certain temptations are more prominent in certain occupations than others. However material possessions were a source of temptation to all these people.

3:15-17 Luke's account of John's preaching about Jesus is the longest in the three Synoptic Gospels (cf. John 1:19-25). John distinguished between his baptism and Messiah's to show that he was not the Messiah.

Matthew's account of these words stressed the importance of Jesus' Jewish hearers repenting personally and nationally. Luke tailored his account to Gentiles and stressed the judgment that Jesus would bring (cf. Isa. 4:4). The presence of only one article before "Holy Spirit" and "fire" in the Greek text suggests that John was referring to one baptism. It is probably the baptism that Jesus will initiate when He returns to earth as the messianic King but which He initiated from heaven as a foreview of that event on the day of Pentecost (Acts 1:5; 2:3-4; cf. Isa. 44:3; Joel 2:28-32). John's water baptism prefigured Jesus' baptism. John's reference to unquenchable fire implies eternal judgment. Jesus will be the stronger One who judges, not just God.

3:18 John's preaching was also positive. He preached good news to the people (Gr. laos, a potentially responsive group) as well as warning them of coming judgment.

"John illustrates how the proclaimer of the Word should perform his task. The preacher must bear good news as well as news that exposes sin. Some preachers in the past tended to emphasize sin so much that one wondered where grace might be found. Today our problem is the opposite: being able to confront people with their accountability and culpability before God."¹²⁹

College: Luk 3:1-38

LUKE 3

III. THE PREPARATION FOR JESUS' MINISTRY

(3:1-4:13)

A. JOHN THE BAPTIST PREPARES THE WAY (3:1-20)

¹ In the fifteenth year of the reign of Tiberius Caesar - when Pontius Pilate was governor of Judea, Herod tetrarch of Galilee, his brother Philip tetrarch of Iturea and Traconitis, and Lysanias tetrarch of Abilene - ² during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the desert. ³ He went into all the country around the Jordan, preaching a baptism of repentance for the forgiveness of sins. ⁴ As is written in the book of the words of Isaiah the prophet:

" A voice of one calling in the desert,

'Prepare the way for the Lord,

make straight paths for him.

⁵ Every valley shall be filled in,

every mountain and hill made low.

The crooked roads shall become straight,

the rough ways smooth.

⁶ And all mankind will see God's salvation.'" ^a

⁷ John said to the crowds coming out to be baptized by him, " You brood of vipers! Who warned you to flee from the coming wrath? ⁸ Produce fruit in keeping with repentance. And do not begin to say to yourselves, 'We have Abraham as our father.' For I tell you that out of these stones God can raise up children for Abraham. ⁹ The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire."

¹⁰" What should we do then?" the crowd asked.

¹¹ John answered, " The man with two tunics should share with him who has none, and the one who has food should do the same."

¹² Tax collectors also came to be baptized. " Teacher," they asked, " what should we do?"

¹³" Don't collect any more than you are required to," he told them.

¹⁴ Then some soldiers asked him, " And what should we do?"

He replied, " Don't extort money and don't accuse people falsely - be content with your pay."

¹⁵ The people were waiting expectantly and were all wondering in their hearts if John might possibly be the Christ. ^{b 16} John answered them all, " I baptize you with ^c water. But one more powerful than I will come, the thongs of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire. ¹⁷ His winnowing fork is in his hand to clear his threshing floor and to gather the wheat into his barn, but he will burn up the chaff with unquenchable fire." ¹⁸ And with many other words John exhorted the people and preached the good news to them.

¹⁹ But when John rebuked Herod the tetrarch because of Herodias, his brother's wife, and all the other evil things he had done, ²⁰ Herod added this to them all: He locked John up in prison.

^a 6 Isaiah 40:3-5 ^b 15 Or Messiah ^c 16 Or in

Just as he has done in 1:5 and 2:1-2, Luke here sets his story in the larger historical framework. Luke's approach is that of a careful historian, and such details as these lend credibility to his account. The modern reader should remember that Luke's stated purpose was that his original readers might " know the certainty of the things [they had] been taught" (1:4).

1. The emperor Tiberius Caesar became the sole emperor in A.D. 14, though he became co-regent with Augustus in A.D. 11/12. Assuming the former date, the fifteenth year would have John's ministry beginning within a year of A.D. 28. Pontius Pilate was governor (technically prefect ) of Judea from A.D. 26-36. Pilate will be a major player in chapter 23. Herod , here called tetrarch of Galilee , was Herod Antipas, son of Herod the Great (1:5). Herod Antipas had been given the northern portion of his father's territory, which he ruled from 4 B.C.-A.D. 39. He is the Herod who will later have John the Baptist imprisoned (3:19-20) and killed (9:9) and who will confer with Pilate at the trial of Jesus (23:7-15). Philip , another son of Herod the Great and half-brother of Herod Antipas, is not mentioned again by name in Luke's story. His reign was centered north of Galilee, south of Damascus. It lasted until A.D. 34. History knows very little about Lysanias , who ruled Abilene, west of Damascus. He plays no further role in the narrative.

2a. It seems strange that Luke mentions the high priesthood of Annas and Caiaphas , since only one man could be high priest. However, Annas filled that office from 6-15, and his son-in-law, Caiaphas, held it from 18-36. Luke mentions Annas because he was in fact a former high priest and because he still had great influence during the period Luke examines. Luke mentions the high priest along with the governors and the emperor because the high priest was the highest authority among the Jews. He presided over the Sanhedrin, the ruling body for the Jews. Of course, both high priest and Sanhedrin were only given as much authority as the emperor and the local governor allowed, but they were generally allowed to take care of Jewish affairs, as long as they kept the peace and offered no threat to Rome.

2b. The word of God came to John just as it came to Jeremiah (1:2), Hosea (1:1), Micah (1:1), and Haggai (1:1) - Luke portrays John as a prophet just like the Old Testament prophets. John lived in the desert , perhaps to escape the sinful ways of the city. He certainly chose an ascetic lifestyle (7:33). However, the primary import of the John's being in the desert is that the desert is where God's prophet was to prepare the way for the Lord according to Isaiah 40:3. John had a tremendous importance in the early church, because he was the one who announced the coming of Jesus and because he was so popular with the Jewish people. All four Gospels clarify the relationship of Jesus and John.

3. Preaching a baptism of repentance for the forgiveness of sins means that John called on his hearers to be baptized as an act of repentance in order to receive forgiveness. Jesus and the early church will also " preach" (khruvssw, kçrussô) a message of " repentance" (metanoevw, metanoeô) for " forgiveness" (a[fesin, aphesin ). That is, Luke will underline the fact that the message of John and Jesus and the early church are very similar.

Supplemental Study:

Repentance

Repentance refers to the change of mind or the turning in a new direction involved in leaving a life of sin to pursue a life of serving God. The Gospel of Luke may accurately be called the gospel of grace, since it places more stress than any other on God's acceptance of the sinner (for example, the prodigal son). However, Luke is insistent that repentance is at the heart of the message of Jesus. In a nutshell, Jesus accepts sinners who repent. Luke's version of the Great Commission will be expressed as the need to preach " repentance and forgiveness of sins" to all nations (24:47). Whereas Paul writes most often of faith and grace, Luke uses the terms repentance and forgiveness. The difference is largely one of terminology. For Luke repentance always goes hand in hand with faith.

John speaks first about repentance and in no uncertain terms. For example, those who have more than they need must repent of their selfishness and share with those who are without the basic needs of life. Jesus similarly says that his primary mission is " to call sinners to repentance" (5:32). Jesus also offers the strongest of warnings to those who do not repent at the preaching of the kingdom. For them the judgment will be worse than that for Tyre and Sidon, two of Israel's worst pagan enemies (10:13-16). The primary object of Jesus' warnings is Jerusalem, which will be completely devastated because of its failure to repent.

Those who do repent are baptized and forgiven (both in the case of John the Baptist and in the early church - Acts 2:38). The early church continues the message of Jesus: " Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, and that he may send the Christ . . ." (Acts 3:19-20).

Supplemental Study:

Baptism

The link between baptism and repentance had perhaps already been made in proselyte baptism, in which non-Jews renounced their pagan past and became Jews after circumcision and baptism. If proselyte baptism was known to John's hearers, then what made John's message so unique is that he was calling on Jews to consider themselves sinners who needed this symbolic cleansing. On the other hand, the proper background for John's baptism may be the practice of some Jews, especially those of the Dead Sea community, to practice frequent (even daily) baptism to remove ceremonial impurity. Scholars debate which is the proper context out of which to understand John's baptism. On the one hand, the frequent baptisms at Qumran were certainly known prior to the time of John. However, they are aimed at ceremonial uncleanness rather than ethical impurity. Proselyte baptism, on the other hand, was practiced as a one-time initiation rite and provides the closer conceptual link, that between baptism and ethical orientation, but may not have been practiced in John's day. My own opinion is that the conceptual link makes proselyte baptism the more attractive background for understanding John's baptism. In any event, John baptized those who repented so that their sins would be forgiven.

John's message is that he " baptizes with water" but that the One who is coming will " baptize with the Holy Spirit" (Luke 3:16). Both John's baptism and the baptism of the early church in the name of Jesus offer forgiveness of sins. The fundamental difference between them is that Christian baptism (" in the name of Jesus Christ" ) confers the Holy Spirit on the recipient. This is confirmed not only in Peter's speech on Pentecost (Acts 2:38-39), but is also the primary point of the story of Paul's re-baptizing the twelve disciples in Ephesus in Acts 19:1-6.

4-5. Luke cites the words of Isaiah the prophet (40:3-5) in order to provide scriptural warrant for John's ministry in the wilderness. The imagery of preparing the way by creating straight paths , filling in every valley , making low every mountain and hill , straightening the crooked roads , and smoothing the rough ways is understood by Luke in terms of repentance. The proud must become humble (mountains must be made low), and the corrupt must repent (crooked must become straight). The great reversal must begin. Only then will the road be prepared for the coming of the Messiah, so that all mankind will see God's salvation .

7-8. John's message to the crowds coming out to be baptized by him was harsh and seems to have questioned their sincerity. Even though they have come for baptism, they are vipers , filled with evil, and in their present state they are objects of the coming wrath (God's future judgment). John's warning is unequivocal: they must not simply be baptized; nor can they rely on their Jewishness. They must repent, showing the fruits of repentance.

To say, . . . " We have Abraham as our father," is to claim membership in the coming kingdom solely on the basis of having the right lineage. If God wants children of Abraham, John says, he can turn rocks into children of Abraham. There may be a wordplay in the original Aramaic spoken by John, to the effect that, if God wants benayya' (children) he can raise up ' abnayya' (stones).

9. Having spoken of the " fruit" of repentance, John now takes the metaphor one step further. Trees which do not produce good fruit will be cut down and thrown into the fire . And this is to happen soon ( the ax is already at the root ), a theme which will be developed on numerous occasions. Jesus will speak frequently about the destruction which is coming, and he will speak of it coming upon " this generation" (21:32).

10-13. When John's message found its mark, his hearers asked, " What should we do then?" (Note the similarity to the question of Peter's hearers in Acts 2:37.) The answers John gives to this question and the two following are unique to Luke (unlike the previous information about John; see Matt 3). All three further Luke's emphasis on kingdom perspectives toward possessions. " The man with two tunics should share with him who has none, and the one who has food should do the same." The story of the rich man and Lazarus will make the same point (18:18-30). John's demands of the tax collectors, " Don't collect any more than you are required to," is played out in the story of Zacchaeus (19:1-10). The message for the soldiers deals with their ability to use their positions to take the money of others: " Don't extort money and don't accuse people falsely - be content with your pay." The teaching concerning contentment is illustrated further when Jesus is asked to arbitrate between two brothers in a battle over an inheritance, at which time Jesus tells about the rich fool (12:13-21). These are only three of a dozen or more later episodes which will make the same points. As is true of John's prophetic predecessors (see esp. Amos) who spoke of similar social concerns, this message is much easier to understand than to accept. The sharing of food and clothing, the demand for fairness in financial dealings, and the need for contentment are close to the heart of Luke, of John, of Jesus, of the early church, and of their God.

Supplemental Study:

Tax Collectors

Tax collectors (telw'nai, telônai) were a despised group among the Jews for two primary reasons. (1) Even though they were Jewish, they worked for the hated Romans, collecting tolls, customs, and tariffs (mostly in commercial centers). Some Jews believed it was wrong to pay taxes to the Romans, and most others would certainly resent it (see Luke 20:20-26). (2) They often abused their positions of power by taking more than they were required to collect. Even though the rates were probably regulated by Rome, it was still up to the tax collector to determine the value of goods. Since the collectors paid the Romans up front for the right to collect the taxes, they kept all they collected, giving a strong incentive for dishonesty. They tended to be wealthy (since they were required to pay the Romans up front), and they often made extra money by loaning it at exorbitant rates (usury, a forbidden practice in the Law of Moses). This suspected usury led the Pharisees to assume that tax collectors were always unclean. The rest of the Jews also tended to despise them, since their profession seemed always to involve suspicion, harassment, and force.

Because they were so hated, tax collectors are the representative group of Jewish sinners/outcasts in Luke. They are often seen as the antithesis of the Pharisees, the well-respected group of " non-sinners." Tax collectors respond positively to Jesus, and they are some of the best-loved characters in Luke's drama: Levi, Zacchaeus, and the tax collector who can only pray, " God, be merciful to me, a sinner!" (18:9-14).

14. The soldiers were Jewish, likely employed by Herod Antipas, rather than Rome. Their ability to use force offered them the constant temptation to use their status to extort or blackmail common people.

15. The period was one of great hope for the coming of the Messiah, if not actual expectancy that God would send his Messiah. The arrival on the scene of one clearly sent from God aroused curiosity that John might possibly be the Christ (that is, the Messiah).

There is no strong suggestion in this passage that John looked like the expected Messiah figure any more than did Jesus when he began his ministry. Rather than the Messiah, John looked like a prophet, as does Jesus in Luke's writings. However, there was some fluidity in the first-century messianic picture.

Supplemental Study:

Messiah

While not everyone in the first century would agree on all characteristics of the coming Messiah, there was nonetheless a general portrait which was accepted by most. The expectation of the Messiah was most often a royal (kingly) role, occupied by a human being who would be a new (and better) David: a great warrior, a righteous man of God, a wise and just ruler who would bring back the days of glory and power to oppressed Israel. The Gospels indicate that the role carried out by Jesus did not at all fit the expectations. For this reason John has his doubts about Jesus (7:18-23) and the disciples only discover his messianic identity far into the narrative (9:18-20).

It is undoubtedly for this reason that Jesus tells his disciples and demons not to tell who he is (for example, 4:41; 9:21). The people could not possibly understand his view of the Messiah, a view which involved serving rather than being served. Rather than sitting gloriously on the throne of David, Jesus' plan involves dying on the cross. The glory will only come after the resurrection, when God seats him at his right hand.

One of Luke's primary concerns is to prove that " the Messiah must suffer" (24:26-27, 46). It may be because of the suffering and death of Jesus that Luke emphasizes that Jesus came as a prophetic Messiah and not simply a king. Prophets were " anointed ones," and they were historically treated badly and even killed. Therefore Luke portrays Jesus as " the prophet like Moses" who was prophesied in Deuteronomy 18:15. This " prophet" was to be, like Moses, a deliverer of the people, and was seen as a messianic figure to the Jews. Jesus comes as that prophetic Messiah, and like all the prophets, tells the people what they do not want to hear. He suffers the fate of most prophets, but in doing so delivers the people in an ultimate sense.

Luke's concern in the present passage has little to do with messianic expectations and everything to do with the need to clarify the relationship between John and Jesus. John was greatly revered among the Jews of his day and the succeeding decades. It was necessary for Luke to make certain that all knew that John himself knew his role as that of forerunner to the Messiah Jesus. John explains here that Jesus is more powerful, that Jesus is more worthy of honor (John is unworthy even to untie his sandals, the work of a slave), and that Jesus' baptism will have greater significance.

16. John's statement about Jesus' baptism will be very important throughout both volumes of Luke's work: " I baptize you with water . . . . He will baptize you with the Holy Spirit and with fire." Acts 1:5 and 11:16 will make it clear that the phrase " baptize with the Holy Spirit" refers to the messianic age in which God sends his Spirit on all flesh (Acts 2:17), a reality beginning at Pentecost for the apostles and offered to all who repent and are baptized (Acts 2:38). Luke will make this abundantly clear in Acts 19:1-7, in which Paul encounters twelve disciples who had not received the Holy Spirit because they had received John's baptism. Paul then baptizes them in the name of Jesus, after which they receive the Holy Spirit. Of all the Gospels, Luke's is the one which demonstrates that, in spite of great continuity between the age of promise and the age of fulfillment, the era inaugurated by Jesus is vastly superior since it is the age of God's Spirit inhabiting his people.

17-18. If the baptism with the Holy Spirit refers here to the future reception of the Holy Spirit by the followers of Christ who are baptized, what is the meaning of being baptized with fire ? Fortunately, Luke explains in the next verse that the wheat will be gathered into his barn , but that he will burn up the chaff with unquenchable fire . The imagery here looks back to the practice of harvesting grain during Luke's time. The wheat would first be crushed by a threshing sledge, after which the farmer would take his winnowing fork and, by throwing the grain into the windy air, separate the edible wheat from the chaff . The chaff would then be used as fuel in the oven. John is prophesying the impact that Jesus' ministry would have, forcing people to choose either to follow Jesus (and therefore receive God's Spirit) or to oppose Jesus (and receive a fiery punishment).

19-20. John spoke plainly not only to the people but also to those in high places. When he rebuked Herod the tetrarch because of Herodias, his brother's wife , . . . Herod locked John up in prison . A fuller account of the story (including John's beheading) is found in Matthew 14 and Mark 6. According to Mark 6:17, Herodias had been married to Philip (not the Philip of 3:1), the half-brother of Herod Antipas. When she divorced Philip and married Antipas, John accused the couple of having violated the Law of Moses. The historian Josephus offers political reasons for Herod's imprisoning John.

Having summarized the ministry of John and narrated his imprisonment, Luke is now ready to focus attention upon Jesus. It is interesting that he narrates John's imprisonment even before Jesus' baptism (by John).

B. THE BAPTISM AND GENEALOGY OF JESUS (3:21-38)

²¹ When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened ²² and the Holy Spirit descended on him in bodily form like a dove. And a voice came from heaven: " You are my Son, whom I love; with you I am well pleased."

²³ Now Jesus himself was about thirty years old when he began his ministry. He was the son, so it was thought, of Joseph, the son of Heli, ²⁴ the son of Matthat, the son of Levi, the son of Melki, the son of Jannai, the son of Joseph, ²⁵ the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, ²⁶ the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, ²⁷ the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, ²⁸ the son of Melki, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, ²⁹ the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, ³⁰ the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, ³¹ the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, ³² the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, ^a the son of Nahshon,

^a 32 Some early manuscripts Sala ^b 33 Some manuscripts Amminadab, the son of Admin, the son of Arni ; other manuscripts vary widely.

The baptism of Jesus is not explained in Luke as it is in Matthew (" to fulfill all righteousness" ). Luke's interest lies not in the reason for Jesus' baptism but in the events which occurred as result of the baptism: the affirmation from heaven and the anointing of the Spirit.

Supplemental Study:

Prayer

Only Luke (among the Gospel writers) records that Jesus was praying immediately after his baptism when the Spirit descended upon him. The frequent prayers of Jesus are a constant refrain in Luke, as Jesus is at prayer at all of the major events in his life (baptism, choosing disciples, great confession, transfiguration, Gethsemane, and on the cross) and at many other times.

Not surprisingly, volume two (Acts) shows the early church constantly at prayer, especially at momentous events (choosing a replacement for Judas, Pentecost, the imprisonment of Peter, and at times of evangelistic endeavors, such as the conversion of Cornelius and Paul's journeys, etc.) What regularly happens in Luke-Acts when Jesus and his followers pray is that God reveals his will and gives courage and comfort. There is also a very obvious link in Luke-Acts between prayer and reception of God's Spirit. Examples are here in the baptism of Jesus, before Pentecost (Acts 1:8, 14), and at Samaria (Acts 8:15). The promise of Jesus in Luke 11:13 makes the connection plain: " . . . how much more will the heavenly Father give the Holy Spirit to those who ask him!"

Other significant prayer texts in Luke-Acts are Luke 1:10; 11:1-13; 18:1-14; 22:32; Acts 2:42; 4:31; 6:4; 10:29; 12:12.

Supplemental Study:

Holy Spirit

Although Jesus was conceived by the Holy Spirit, Luke makes much of Jesus' reception of the Spirit at his baptism. After this event Jesus is " full of the Holy Spirit" (4:1), and he claims in 4:18 that, " The Spirit of the Lord is upon me, because he has anointed me to preach good news . . . ." Luke's message seems to be that Jesus received power from the Spirit just as Christians do in the book of Acts. Just as Jesus receives the Spirit and begins to preach, heal, and cast out demons, so the apostles and other church leaders are " full of the Holy Spirit" (2:4; 6:5; 9:17) as they preach, heal, and cast out demons. In fact it is fair to say that in Luke-Acts all kingdom work is directed by the Holy Spirit.

For Luke, one of the fundamental differences between the old age and the new age is that God is " pouring out his Spirit on all flesh" in the new age (Acts 2:14-21). The reception of the Holy Spirit is linked with Christian baptism, just as John prophesied that Jesus " will baptize with the Holy Spirit" (Luke 3:16). It is the Spirit who calls Paul to his evangelistic journeys and who directs his movements (Acts 13:2; 16:6). It is also the Holy Spirit who gives courage in the face of opposition (4:8-13). It can be no wonder that Jesus places the reception of God's Spirit as that for which his followers ought to pray: " . . . how much more will your Father in heaven give the Holy Spirit to those who ask him!" (Luke 11:13).

21-22. See the above study on " Prayer" for comments on the fact that Jesus was praying at this significant event. The presence of the voice which came from heaven does not surprise the reader who is familiar with God's ways in the Old Testament (see Exod 19:3; 20:22; Deut 4:12, 36). The words spoken, " You are my son, whom I love; with you I am well pleased," are addressed here to Jesus and are taken partially from Psalm 2:7 and, perhaps, partially from Isaiah 42:1. The Old Testament sources for the divine voice seem to suggest that Jesus is here called to be Messiah (in line with Ps 2:7; see Acts 4:25-26); but he is to be a particular type of Messiah - the servant of Isaiah 42:1. Jesus now begins his ministry at about thirty years old .

The genealogy will not be examined in great detail. However, several observations will help clarify Luke's purposes for including it. First, it proves that Jesus was of the right lineage to be the Messiah. Since scriptural fulfillment was so important to Luke, he had to be able to show that Jesus was indeed from the tribe of Judah (v. 31) and the family of David (v. 33). Second, by tracing Jesus' descent all the way back to Adam (whereas Matthew begins with Abraham), Luke implies that Jesus came for the salvation of all peoples and not just the Jews. Third, Luke makes it clear that, while genealogies were traced through the father and Jesus was legally the son of Joseph, he was, in fact, not actually Joseph's son. ( He was the son, so it was thought, of Joseph ). Fourth, Adam is called son of God , the same title used of Jesus often in Luke-Acts. It is unclear what Luke intends. Perhaps he is simply noting the similarity between the two: neither had an earthly father - both were " born of God."

The differences between Matthew's and Luke's genealogies have occupied the attention of students of the Gospels since they were first written. The problem is that 38 of the names between Jesus and David are different in the two lists. Most notably, Luke writes that Jesus' grandfather (Joseph's father) was Heli, whereas Matthew writes that it was Jacob. Liberal scholars believe that there is no solution, that at least one of the genealogies is simply inaccurate. Conservative scholars have offered various suggestions in order to harmonize the two, but no single solution has claimed scholarly consensus. The discussion is very complex, and the interested reader should consult any of various sources that engage it. Suffice it to say that the lack of a satisfying solution does not mean that there is no solution. We simply do not know what it is.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 3:1-18

P A R T  S E C O N D.
BEGINNING OF THE MINISTRY OF JOHN
THE BAPTIST, THE FOREUNNER.

XVII.
JOHN THE BAPTIST'S PERSON AND PREACHING.
(In the wilderness of Judæa, and on the banks of the Jordan,
occupying several months, probably A. D. 25 or 26.)
^aMATT. III. 1-12; ^bMARK I. 1-8; ^cLUKE III. 1-18.

   ^b1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry of John the Baptist. While the three other evangelists take a brief survey of the preparation of the gospel, Mark looks particularly to the period when it began to be preached. Gospel means good news, and news is not news until it is proclaimed. The gospel began to be preached or proclaimed with the ministry of John the Baptist (Luk 16:16). His ministry was the dawn of that gospel of which Christ's preaching was the sunrise] of Jesus [Our Lord's name as a human being; it means "Saviour"] Christ [Though this is also sometimes used as a name, it is in reality our Lord's title. It means "the Anointed," and is equivalent to saying that Jesus is our Prophet, Priest and King] the Son of God. [This indicates our Lord's eternal nature; it was divine. Mark's gospel was written to establish that fact, which is the foundation of the church (Mat 16:18). John's Gospel was written for a like purpose (Joh 20:31). John uses the phrase "Son of [62] God" twenty-nine times, and Mark seven times. As these two evangelists wrote chiefly for Gentile readers, they emphasized the divinity of Jesus, and paid less attention to his Jewish ancestry. But Matthew, writing for Hebrews, prefers the title "Son of David," which he applies to Jesus some nine times, that he may identify him as the Messiah promised in the seed of David -- 2Sa 7:12, Psa 72:1-17, Psa 89:3, Psa 89:4, Psa 132:11, Psa 132:12.]  ^c1 Now in the fifteenth year of the reign [Tiberius Cæsar, stepson of and successor to Augustus, began to reign as joint ruler with Augustus in August, A. U. C. 765 (A. D. 11). On Aug. 19, 767, Augustus died and Tiberius became sole ruler. Luke counts from the beginning of the joint rule, and his fifteen years bring us to 779. In August, 779, Tiberius began his fifteenth year, and about December of that year Jesus would have completed his thirtieth year] of Tiberius Cæsar [He was born B. C. 41, died March 16, A. D. 37. As a citizen he distinguished himself as orator, soldier and public official. But as emperor he was slothful, self-indulgent, indescribably licentious, vindictive and cruel. He was a master of dissimulation and cunning, and was a veritable scourge to his people. But he still found flatterers even in Palestine, Cæsarea Philippi, and the town Tiberias being named for him], Pontius Pilate [see mention of him in account of our Lord's trial] being governor of Judæa [The province of Judæa was subdued by Pompey and brought under Roman control in B. C. 63. Its history from that date till the governorship of Pilate can be found in Josephus], and Herod [Also called Antipas. The ruler who murdered John the Baptist and who assisted at the trial of Jesus] being tetrarch [this word means properly the ruler of a fourth part of a country, but was used loosely for any petty tributary prince] of Galilee [This province lay north of Samaria, and measured about twenty-five miles from north to south, and twenty-seven miles from east to west. It was a rich and fertile country], and his brother [half-brother] Philip [He was distinguished by justice and moderation, the one decent man in the Herodian family. He married Salome, [63] who obtained John the Baptist's head for a dance. He built Cæsarea Philippi, and transformed Bethsaida Julius from a village to a city, and died there A. D. 44. After his death his domains became part of the Roman province of Syria] tetrarch of the region of Ituræa [A district thirty miles long by twenty-five broad, lying north of Batanæa, east of Mt. Hermon, west of Trachonitis. It received its name from Jetur, son of Ishmael (Gen 25:15). Its Ishmaelite inhabitants were conquered by Aristobulus, king of Judæa, B. C. 100, and forced by him to accept the Jewish faith. They were marauders, and famous for the use of the bow] and Trachonitis [A district about twenty-two miles from north to south by fourteen from east to west. Its name means "rough" or "stony," and it amply deserves it. It lies between Ituræa and the desert, and has been infested with robbers from the earliest ages. It is called the Argob in the Old Testament, "an ocean of basaltic rock and boulders, tossed about in the wildest confusion, and intermingled with fissures and crevices in every direction"], and Lysanias [Profane history gives us no account of this man. It tells of a Lysanias, king of Chalcis, under Mt. Lebanon, who was put to death by Mark Antony, B. C. 36, or sixty-odd years before this, and another who was tetrarch of Abilene in the reigns of Caligula and Claudius twenty years after this. He probably was son of the first and father of the second] tetrarch of Abilene [The city of Abila (which comes from the Hebrew word "abel," meaning "meadow") is eighteen miles from Damascus and thirty-eight from Baalbec. The province laying about it is mentioned because it subsequently formed part of the Jewish territory, being given to Herod Agrippa I. by Emperor Claudius about A. D. 41],  2; in the high priesthood of Annas and Caiaphas [Annas had been high priest 7-14 A. D., when he was deposed by the procurator, Gratus. Caiaphas was son-in-law of and successor to Annas. Luke gives both names, one as the rightful and the other as the acting high priest. Compare Act 4:6. Gentile innovations had made sad havoc with the Jewish law as to this office. In the last one [64] hundred and seven years of the temple's existence there were no less than twenty-eight high priests. Luke is the only one who fixes the time when Jesus began his ministry. He locates it by emperor and governor, tetrarch and high priest, as an event of world-wide importance, and of concern to all the kingdoms of men. He conceives of it as Paul did -- Act 26:26], the word of God [The divine commission which bade John enter his career as a prophet (Jer 1:2, Eze 6:1). Prophets gave temporary and limited manifestations of God's will (Heb 1:1, Heb 1:2). Jesus is the everlasting and unlimited manifestation of the divine purpose and of the very Godhead -- Joh 14:9, Joh 12:45, Col 1:15, Heb 1:3, 2Co 4:6] came unto John the son of Zacharias, in the wilderness. [The wilderness of Judæa is that almost uninhabitable mass of barren ridges extending the whole length of the Dead Sea, and a few miles further north. It is from five to ten miles wide.]  ^a1 And in those days [Some take this expression as referring to the years when Jesus dwelt at Nazareth. But it is better to regard it as a Hebraism equivalent to "that age" or "that era" (Exo 2:11). It contrasts the era when the Baptist lived with the era when Matthew wrote his Gospel, just as we say "in these days of enlightenment" when we wish to contrast the present time with the days of the American Revolution] cometh John [he was cousin to Jesus] the Baptist [So called because God first gave through him the ordinance of baptism. It has been erroneously thought by some that John borrowed this ordinance from the Jewish practice of proselyte baptism. This could not be, for John baptized his converts, but Jewish proselytes baptized themselves. The law required such self-baptism of all persons who were unclean (Lev 14:9, Num 19:19, Num 8:7, Lev 1-16:34.). More than twenty distinct cases are specified in which the law required bathing or self-baptism, and it is to these Paul refers when he states that the law consisted in part "of divers baptisms" (Heb 9:10). But the law did not require this of proselytes, and proselyte baptism was a human appendage to the divinely given Jewish [65] ritual, just as infant baptism is to the true Christian ritual. Proselyte baptism is not mentioned in history till the third century of the Christian era. Neither Josephus, nor Philo, nor the Apocrypha, nor the Targums say anything about it, though they all mention proselytes. In fact, the oldest mention of it in Jewish writings is in the Babylonian Gemara, which was completed about five hundred years years after Christ. The New Testament implies the non-existence of proselyte baptism (Mat 21:25, Joh 1:25, Joh 1:33). John could hardly have been called the Baptist, had he used an old-time rite in the accustomed manner. The Baptist was a link between the Old and New Testament. Belonging to the Old, he announced the New], preaching [Not sermonizing, but crying out a message as a king's herald making a proclamation, or a policeman crying "Fire!" in a slumbering town. His discourse was brief and unembellished. Its force lay in the importance of the truth announced. It promised to the Hebrew the fulfillment of two thousand years of longing. It demanded repentance, but for a new reason. The old call to repentance had wooed with the promise of earthly blessings, and warned with the threat of earthly judgments; but John's repentance had to do with the kingdom of heaven and things eternal. It suggested the Holy Spirit as a reward, and unquenchable fire as the punishment] in the wilderness of Judæa [that part of the wilderness which John chose for the scene of his ministry is a desert plain, lying along the western bank of the Jordan, between Jericho and the Dead Sea], saying,  2 Repent ye [to repent is to change the will in reference to sin, resolving to sin no more] for [John sets forth the motive for repentance. Repentance is the duty, and the approach of the kingdom is the motive inciting to it. Only by repentance could the people be prepared for the kingdom. Those who are indifferent to the obligations of an old revelation would be ill-prepared to receive a new one] the kingdom of heaven is at hand [Dan 2:44. "Kingdom of heaven" is peculiar to Matthew, who uses it thirty-one times. He also joins with the other evangelists in calling it the kingdom of God. We know not why [66] he preferred the expression, "kingdom of heaven."]  3 For this is he that was spoken of through Isaiah the prophet,  ^c3 And he came [he made his public appearance, and, like that of Elijah, it was a sudden one -- 1Ki 17:1] into all the region about the Jordan [The Jordan valley is called in the old Testament the Arabah, and by the modern Arabs the Ghor. It is the deepest valley in the world, its lowest part being about thirteen hundred feet below the level of the ocean] preaching the baptism of repentance unto the remission of sins [as a change leading to remission or forgiveness of sins] beven  ^c4 as it is written in the book of the words of Isaiah the prophet [Isaiah flourished from about 759 to 699 B. C.], asaying, ^bBehold [The clause beginning with "Behold," and ending with "way," is taken from Mal 3:1. The Revised Version makes Mark quote this passage as if it were from Isaiah, the reading being "written in Isaiah the prophet," but the King James' version gives the reading "written in the prophets." Following the reasoning of Canon Cook, we hold that the latter was the original reading -- see Speaker's Commentary, note at the end of Mark i.] I send my messenger [John the Baptist was that messenger] before thy face [Malachi says, "my face." "Thy" and "my" are used interchangeably, because of the unity of the Deity -- Joh 10:30], who shall prepare thy way [Mark says little about the prophets, but at the outset of his Gospel he calls attention to the fact that the entire pathway of Jesus was the subject of prophetical prediction]; ^cThe voice [Isa 40:3, Isa 40:4, quoted from the LXX. The words were God's, the voice was John's. So Paul also spake (1Th 2:1-13). It was prophesied before he was born that John should be a preparing messenger for Christ -- Luk 1:17] of one crying in the wilderness [This prophecy of Isaiah's could relate to none but John, for no other prophet ever made the wilderness the scene of his preaching. But John always preached there, and instead of going to the people, he compelled the people to come out to him. John was the second Elijah. The claims of all who in these days profess to be reincarnations of Elijah [67] may be tested and condemned by this prophecy, for none of them frequent the wilderness], Make ye ready the way [See also Isa 35:8-10. Isaiah's language is highly figurative. It represents a band of engineers and workmen preparing the road for their king through a rough, mountainous district. The figure was familiar to the people of the East, and nearly every generation there witnessed such road-making. The haughty Seriramis leveled the mountains before her. Josephus, describing the march of Vespasian, says that there went before him such as were to make the road even and straight, and if it were anywhere rough and hard, to smooth it over, to plane it, and to cut down woods that hindered the march, that the army might not be tired. Some have thought that Isaiah's prophecy referred primarily to the return of the Jewish captives from Babylon. But it refers far more directly to the ministry of the Baptist; for it is not said that the way was to be prepared for the people, but for Jehovah himself. It is a beautiful figure, but the real preparation was the more beautiful transformation of repentance. By inducing repentance, John was to prepare the people to receive Jesus and his apostles, and to hearken to their preaching] of the Lord, Make his paths straight.  5 Every valley shall be filled, And every mountain and hill shall be brought low; And the crooked shall become straight, And the rough way smooth [The literal meaning of this passage is expressed at Isa 2:12-17. See also Zec 4:7. Commentators give detailed application of this prophecy, and, following their example, we may regard the Pharisees and Sadducees as mountains of self-righteousness, needing to be thrown down, and thereby brought to meekness and humility; the outcasts and harlots as valleys of humiliation, needing to be exalted and filled with hope; and the publicans and soldiers as crooked and rough byways, needing to be straightened and smoothed with proper details of righteousness. But the application is general, and not to be limited to such details. However, civil tyranny, and ecclesiastical pride must be leveled, and the rights of the common people must be exalted before for kingdom of God can [68] enter in];  6 And all flesh shall see the salvation of God [This last clause of the prophecy is added by Luke alone. He loves to dwell upon the universality of Christ's gospel.]  ^b4 John came, who baptized in the wilderness and preached the baptism of repentance unto the remission of sins. [Pardoning mercy was to be found in Christ, and all rites then looked forward to the cleansing effected by the shedding of his blood, as all rites now look back to it. But in popular estimation John's baptism was no doubt regarded as consummating an immediate forgiveness]  ^a4 Now John himself [Himself indicates that John's manner of life differed from that of his disciples. He did not oblige them to practice the full measure of his abstinence] had his raiment of [John's dress and food preached in harmony with his voice. His clothing and fare rendered him independent of the rich and great, so that he could more freely and plainly rebuke their sins. Calling others to repentance, he himself set an example of austere self-denial. So much so that the Pharisees said he had a demon -- Mat 11:18]  ^b6 And was clothed with acamel's hair [Camels were plentiful in the East. Their finer hair was woven into elegant cloths; but that which was coarser and shaggier was made into a fabric like our druggets, and used for the coats of shepherds and camel-drivers, and for the covering of tents. Prophets often wore such cloth (Zec 13:4), and no doubt it was the habitual garb of John's prototype (Mal 4:5), the prophet Elijah (2Ki 1:8). In Elijah's day there was demand for protest against the sad havoc which Phoenician luxury and licentiousness were making with the purer morals of Israel; and in John's day a like protest was needed against a like contamination wrought by Greek manners and customs. Both prophets, by their austerity, rebuked such apostasy, and Jezebel answered the rebuke by attempting Elijah's life, while Herodias actually took the life of John. As a herald, John was suited to the King whose appearing he was to announce, for Jesus was meek and lowly (Zec 9:9), and had no form nor comeliness that he should be desired -- Isa 53:2], [69] and a leathern girdle about his loins [The loose skirts worn in the East required a girdle to bind them to the body. This was usually made of linen or silk, but was frequently more costly, being wrought with silver and gold. John's girdle was plain, undressed leather]; And his food was {band did eat} alocusts [Locusts, like Western grasshoppers, were extremely plentiful (Joe 1:4, Isa 33:4, Isa 33:5). The law declared them clean, and thus permitted the people to eat them for food (Lev 11:22). Arabs still eat them, and in some Oriental cities they are found for sale in the market. But they are regarded as fit only for the poor. They are frequently seasoned with camel's milk and honey] and wild honey. [Canaan was promised as a land flowing with milk and honey (Exo 2:8-17, Exo 13:15, 1Sa 14:26). Many of the trees in the plains of Jericho, such as the palm, fig, manna, ash and tamarisk, exuded sweet gums, which went by the name of tree honey, but there is no need to suppose, as some do, that this was what John ate. The country once abounded in wild bees, and their honey was very plentiful. We have on the record an instance of the speed with which they could fill the place which they selected for their hives (Jdg 14:5-9). The diet of the Baptist was very light, and Jesus so speaks of it (Mat 11:18). He probably had no set time for his meals, and all days were more or less fast-days. Thus John gave himself wholly to his ministry, and became a voice -- all voice. John took the wilderness for a church, and filled it. He courted no honors, but no Jew of his time received more of them, and by some he was even regarded as Messiah -- Luk 3:15.] ^b5 And there  ^a5 Then went out unto him ball [A hyperbole common with Hebrew writers and such as we use when we say, "the whole town turned out," "everybody was there," etc. Both Matthew and Luke show that some did not accept John's baptism (Mat 21:23-25, Luk 7:30). But from the language of the evangelist we might infer that, first and last, something like a million people may have attended John's ministry] the country of Judæa, and all they of Jerusalem; aall [70] the region round about the Jordan [The last phrase includes the entire river valley. On both sides of the river between the lake of Galilee and Jericho, there were many important cities, any one of which would be more apt to send its citizens to John's baptism than the proud capital of Jerusalem];  6 and they were baptized of him [Literally, immersed by him. In every stage of the Greek language this has been the unquestioned meaning of the verb baptizo, and it still retains this meaning in modern Greek. In accordance with this meaning, the Greek Church, in all its branches, has uniformly practiced immersion from the earliest period to the present time. Greek Christians never speak of other denominations as "baptizing by sprinkling," but they say, "they baptize instead of baptizing." John's baptism was instituted of God (Joh 1:33), just as Christian baptism was instituted by Christ (Mat 28:19). The Pharisees recognized John's rite as so important as to require divine authority, and even then they underestimated it, regarding it as a mere purification -- Josephus Ant. xviii. 5, 2] in the river Jordan, confessing their sins. [As John's baptism was for the remission of sins, it was very proper that it should be preceded by a confession. The context indicates that the confession was public and general. There is no hint of such auricular confession as is practiced by the Catholics. See also Act 19:18. John, writing to baptized Christians, bids them to confess their sins, that Jesus may forgive them (1Jo 1:9). Christian baptism is also for the remission of sins (Act 2:38), the ordinance itself a very potent confession that the one baptized has sins to be remitted, and it seems to be a sufficient pubic expression of confession as to sins; for while John's baptism called for a confession sins, Christian baptism calls only for a confession of faith in Christ -- Act 22:16, Rom 10:9, Rom 10:10, Mar 16:16.]  7 But when he saw many of the Pharisees and Sadducees [Josephus tells us that these two leading sects of the Jews started about the same time in the days of Jonathan, the high priest, or B. C. 159-144. But the sentiments which at that time divided the [71] people into two rival parties entered the minds and hearts of the Jews immediately after the return from the Babylonian captivity. These returned Jews differed as to the attitude and policy which Israel should manifest toward the neighboring heathen. Some contended for a strict separation between the Jews and all pagan peoples. These eventually formed the Pharisee party, and the name Pharisee means "the separate." Originally these men were genuine patriots and reformers, but afterwards the majority of them became mere formalists. As theologians the Pharisees represented the orthodox party, and were followed by the vast majority of the people. They believed (1) in the resurrection of the dead; (2) a future state with rewards and punishments; (3) angels and spirits; and (4) a special providence of God carried out by angels and spirits. As a sect they are said to have numbered six thousand at the time of Herod's death. They were the patriotic party, and the zealots were their extreme section. They covered an extremely selfish spirit with a pious formalism, and by parading their virtues they obtained an almost unbounded influence over the people. By exposing their hypocrisy, Jesus sought to destroy their power over the multitude, and incurred that bitter enmity with which they pursued him to his death. But certain other of the captives who returned from Babylon desired a freer intercourse with the pagans, and sought to break away from every restraint which debarred therefrom. These became Sadducees. They consented to no other restraint than the Scriptures themselves imposed, and they interpreted these as laxly as possible. Some take their name to means "the party of 'righteousness,'" but more think it comes from their founder, Zadok, and is a corruption of the word Zadokite. Zadok flourished 260 B. C. His teacher, Antigonus Sochæus, taught him to serve God disinterestedly -- that is, without hope of reward or punishment. From his teaching Zadok inferred that there was no future state of rewards or punishment, and on this belief founded his sect. From this fundamental doctrine sprang the other tenets of the Sadducees. They denied all the four points held by the Pharisees, [72] asserting that there was no resurrection; no rewards and punishments hereafter; no angels, no spirits. They believed there was a God, but denied that he had any special supervision of human affairs (Mat 22:23, Act 23:8). They were the materialists of that day. Considering all God's promises as referring to this world, they looked upon poverty and distress as evidence of God's curse. Hence to relieve the poor was to sin against God in interfering with his mode of government. Far fewer than the Pharisees, they were their rivals in power; for they were the aristocratic party, and held the high-priesthood, with all its glories. Their high political position, their great wealth, and the Roman favor which they courted by consenting to foreign rule and pagan customs, made them a body to be respected and feared] coming to his baptism, he said {ctherefore to the multitudes that went out to be baptized on him} aunto them [John spoke principally to the leaders, but his denunciation indirectly included the multitude who followed their leadership], Ye offspring of vipers [A metaphor for their likeness to vipers -- as like them as if they had been begotten of them. The viper was a species of serpent from two to five feet in length, and about one inch thick. Its head is flat, and its body a yellowish color, speckled with long brown spots. It is extremely poisonous (Act 28:6). John here uses the word figuratively, and probably borrows the figure from Isa 59:5. It means that the Jewish rulers were full of guile and malice, cunning and venom. With these words John gave them a vigorous shaking, for only thus could he hope to waken their slumbering consciences. But only one who has had a vision of "the King in his beauty," should presume thus to address his fellow-men. The serpent is an emblem of the devil (Gen 3:1, Rev 12:9, Rev 12:14, Rev 12:15), and Jesus not only repeated John's words (Mat 12:35, Mat 23:23, Mat 23:33), but he interpreted the words, and told them plainly that they were "the children of the devil" (Joh 8:44). The Jewish rulers well deserved this name, for they poisoned the religious principles of the nation, and accomplished the crucifixion of the Son of God], who warned [73] you to flee [John's baptism, like that of Moses at the Red Sea (1Co 10:2), was a way of escape from destruction, of rightly used. Christian baptism is also such a way, and whosoever will may enter thereby into the safety of the kingdom of Christ, but baptism can not be used as an easy bit of ritual to charm away evil. It must be accompanied by all the spiritual changes which the ordinance implies] from the wrath to come? [Prophecy foretold that Messiah's times would be accompanied with wrath (Isa 63:3-6, Dan 7:10-26); but the Jews were all of the opinion that this wrath would be meted out upon the Gentiles and were not prepared to hear John apply the prophecy to themselves. To all his hearers John preached the coming kingdom; to the impenitent, he preached the coming wrath. Thus he prepared the way for the first coming of the Messiah, and those who would prepare the people for his second coming would do well to follow his example. The Bible has a voice of warning and denunciation, as well as words of invitation and love. Whosoever omits the warning of the judgment, speaks but half the message which God would have him deliver. God's wrath is his resentment against sin -- Mat 18:34, Mat 22:7, Mar 3:5.]  8 Bring forth therefore fruit worthy of repentance [John had demanded repentance, he now demands the fruits of it. By "fruit" or "fruits," as Luke has it, he means the manner of life which shows a real repentance]:  9 and think not {cbegin not} [John nips their self-excuse in the bud] ato say within yourselves [speaking to your conscience to quiet it], We have Abraham to our father [The Jews thought that Messiah would rule over them as a nation, and that all Jews would, therefore, be by birthright citizens of his kingdom. They thought that descent from Abraham was all that would be necessary to bring them into that kingdom. John's words must have been very surprising to them. The Talmud is full of expressions showing the extravagant value which Jews of a later age attached to Abrahamic descent. "Abraham," it says, "sits next the gates of hell, and doth not permit any wicked Israelite to go [74] down into it." Again, it represents God as saying to Abraham, "If thy children were like dead bodies without sinews or bones, thy merit would avail for them." Again, "A single Israelite is worth more before God than all the people who have been or shall be." Again, "The world was made for their [Israel's] sake." This pride was the more inexcusable because the Jews were clearly warned by their prophets that their privileges were not exclusive, and that they would by no means escape just punishment for their sins (Jer 7:3, Jer 7:4, Mic 3:11, Isa 48:2). John repeated this message, and Jesus reiterated it (Mat 8:11, Mat 8:12, Luk 16:23). We should note that in this preparation for the gospel a blow was struck at confidence and trust in carnal descent. Birth gives no man any privileges in the kingdom of God, for all are born outside of it, and all must be born again into it (Joh 1:13, Joh 3:3); yet many still claim peculiar rights from Christian parentage, and infant baptism rests on this false conception. The New Testament teaches us that we are children of Abraham by faith, and not by blood; by spiritual and not carnal descent (Rom 4:12-16, Gal 3:26, Gal 6:15, Joh 8:39). It had been better for the Jews never to have heard of Abraham, than to have thus falsely viewed the rights which they inherited from him]: for I say unto you, that God is able of these stones to raise up children unto Abraham [John meant that their being children of Abraham by natural descent gave them no more merit than children of Abraham made out of stone would have. He pointed to the stones along the bank of Jordan as he spoke.]  10 And even now the axe calso alieth at the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down [The threatened cutting down means the end of the probation of each hearer, when, if found fruitless, he would be cast into the fire mentioned below], and cast into the fire. [Used as fuel.]  ^c10 And the multitudes asked him, saying, What then must we do? [This is the cry of the awakened conscience (Act 2:37, Act 16:30, Act 22:10). John answered it by recommending them to do the very reverse of what they [75] were doing, which, in their case, was true fruit of repentance.]  11 And he answered and said unto them, He that hath two coats [By coat is meant the tunic, or inner garment, worn next to the skin. It reached to the knees, and sometimes to the ankles, and generally had sleeves. Two tunics were a luxury in a land where thousands were too poor to own even one. Wrath was coming, and he that would obtain mercy from it must show mercy -- Mat 5:7], let him impart to him that hath none [For a like precept given to Christians, see 2Co 8:13-15, Jam 2:15-17, 1Jo 3:17]; and he that hath food, let him do likewise.  12 And there came also publicans [The Roman Government did not collect its own taxes. Instead of doing so, it divided the empire into districts, and sold the privilege of collecting the taxes in these districts to certain capitalists and men of rank. The capitalists employed agents to do the actual collecting. These agents were usually natives of the districts in which they lived, and those in Palestine were called publicans. Their masters urged and encouraged them to make the most fraudulent and vexatious exactions. They systematically overcharged the people and often brought false accusation to obtain money by blackmail. These publicans were justly regarded by the Jews as apostates and traitors, and were classed with the lowest and most abandoned characters. The system was bad, but its practitioners were worse. The Greeks regarded the word "publican" as synonymous with "plunderer." Suidas pictures the life of a publican as "unrestrained plunder, unblushing greed, unreasonable pettifogging, shameless business." The Turks to-day collect by this Roman method. Being publicly condemned, and therefore continually kept conscious of their sin, the publicans repented more readily than the self-righteous Pharisees. Conscience is one of God's greatest gifts, and he that destroys it must answer for it] to be baptized, and they said unto him, Teacher [The publicans, though lowest down, gave John the highest title. Self-abnegation is full of the virtue of reverence, but self-righteousness utterly lacks it], what must we do?  13 And he [76] said unto them, Extort no more than that which is appointed you. [Such was their habitual, universal sin. No man should make his calling an excuse for evil-doing.]  14 And soldiers [These soldiers were probably Jewish troops in the employ of Herod. Had they been Romans, John would doubtless have told them to worship God] also asked him, saying, And we, what must we do? And he said unto them, Extort from no man by violence [The soldiers, poorly paid, often found it convenient to extort money by intimidation. Strong in their organization, they terrified the weak and enforced gratuities by acts of violence], neither accuse any one wrongfully [John here condemns the custom of blackmailing the rich by acting as informers and false accusers against them]; and be content with your wages. [The term wages included rations and money. The soldiers were not to add to their receipts by pillage or extortion. Soldiers' wages were about three cents a day, so they were exposed to strong temptation. Yet John did not bid them abandon their profession, and become ascetics like himself. His teachings was practical. He allowed war as an act of government. Whether Christianity sanctions it or not, is another question.]  15 And as the people were in expectation [Expecting the Christ -- see Joh 1:19-28], and all men reasoned in their hearts concerning John, whether haply he were the Christ [Prophecy induced a Messianic expectation. The scepter had departed from Judah, and Cæsar's deputies ruled. Tetrarchs and procurators held the whole civil government. In their hands lay the power of life and death from which only Roman citizens could appeal (Act 25:11). The power of the Jewish courts was limited to excommunication or scourging. The seventy weeks of Daniel were now expiring, and other prophecies indicated the fullness of time. But distress, rather than prophecy, enhanced their expectation. Tiberius, the most infamous of men, governed the world. Pontius Pilate, insolent, cruel, was making life irksome and maddening the people. Herod Antipas, by a course of reckless apostasy and unbridled lust, [77] grieved even the religious sense of the hypocrite. Annas and Caiaphas, impersonators of materialism, sat in the chief seat of spiritual power. Men might well look for a deliverer, and hasten with joy to hear of a coming King. But, nevertheless, we could have no more forceful statement of the deep impression made by John's ministry than that the people were disposed to take him for the Christ];  16 John answered, saying unto them all,  ^b7 And he preached, saying,  ^a11 I indeed baptize {bbaptized} ayou in {cwith} water unto repentance [That is, unto the completion of your repentance. Repentance had to begin before the baptism was administered. After the sinner repented, baptism consummated his repentance, being the symbolic washing away of that from which he had repented and the bringing of the candidate into the blessings granted to the repentant -- Mar 1:4, Luk 3:3]: ^cBut there {ahe that} [John preached repentance because of a coming King; he now announces who the King is. He pictures this King as, first, administering a different baptism from his own; second, as a judge who would separate the righteous from the wicked, just as a husbandman sifts the wheat from the chaff] bcometh after me [Subsequent to me in ministry. But John indicates that the coming of Christ would be closely coupled with his own appearing. One event was to immediately follow the other. So Malachi binds together in one time the appearing of both forerunner and judge -- Mal 3:1-3] he that is mightier than I [mightier both to save and to punish], awhose shoes [The sandal then worn was a piece of wood or leather bound to the sole of the foot to protect it from the burning sand or the sharp stones. It was the forerunner of our modern shoe] I am not worthy to bear [To untie or carry away the shoe of the master or his guest was the work of the lowest slave of the household. As a figure of speech, the shoe is always associated with subjugation and slavery (Psa 60:8). John means, "I am not worthy to be his servant." John was simply the forerunner of Jesus; the higher office and honor of being Jesus' attendants was reserved for others -- Mat 11:11]: bthe latchet [the lace or strap] of whose shoes I am [78] not worthy to stoop down and unloose. che shall baptize you in the Holy Spirit [That which is here referred to was foretold by the prophets (Isa 44:3, Joe 2:28). In the early church there was an abundant outpouring of the Spirit of God (Tit 3:5, Tit 3:6, Act 2:3, Act 2:4, Act 2:17, Act 10:44). This prophecy began to be fulfilled on the day of Pentecost (Act 1:5, Act 2:4). In the choice of the word "baptize" God indicated through his prophet how full this flooding of the Spirit would be] and in fire [Many learned commentators regard the expression "in fire" as a mere amplification of the spiritual baptism added to express the purging and purifying effects of that baptism, but the context forbids this, for, in Mat 3:10, casting the unfruitful trees into the fire represents the punishment of the wicked, and, in Mat 3:12, the burning of the chaff with fire does the same, and consequently the baptizing in fire of the intervening verse must, according to the force of the context have the same reference. True, the expression "he will baptize you in the Holy Spirit and with fire," does not separate the persons addressed into two parties, and, if the context is disregarded, might be understood as meaning that the same persons were to be baptized in both; yet the context must not be disregarded, and it clearly separates them]:  17 whose fan [Winnowing shovel. In the days of John the Baptist, and in that country at the present day, wheat and other grain was not threshed by machinery. It was beaten out by flails, or trodden out by oxen on some smooth, hard plot of ground called the threshing-floor. These threshing-floors were usually on elevations where the wind blew freely. When the grain was trodden out, it was winnowed or separated from the chaff by being tossed into the air with a fan or winnowing shovel. When so tossed, the wind blew the chaff away, and the clean grain fell upon the threshing-floor] is in his hand [Ready for immediate work. Both John and Malachi, who foretold John, are disposed to picture Jesus as the judge (Mal 3:2-5). Of all the pictures of God which the Bible gives, that of a judge is the most common and frequent], thoroughly to {aand he will thoroughly} ccleanse his threshing-floor [Removing the [79] chaff is called purging the floor. Humanity is a mixture of good and bad, and to separate this mixture, save the good and destroy the bad, is the work of Christ. He partially purges the floor in this present time by gathering his saints into the church and leaving the unrepentant in the world. But hereafter on the day of judgment he will make a complete and final separation between the just and the unjust by sending the evil from his presence and gathering his own into the garner of heaven (Mat 25:32, Mat 25:33). He shall also winnow our individual characters, and remove all evil from us -- Luk 22:31, Luk 22:32, Rom 7:21-25], and to {aand he will} cgather the {ahis} cwheat into his {athe} cgarner [Eastern garners or granaries were usually subterranean vaults or caves. Garnered grain rested in safety. It was removed from peril of birds, storms, blight and mildew. Christians are now on God's threshing-floor; hereafter they will be gathered into the security of his garner]; but the chaff [when the Bible wishes to show the worthlessness and the doom of the ungodly, chaff is one of its favorite figures -- Job 21:18, Psa 1:4, Isa 17:13, Jer 15:7, Hos 13:3, Mal 4:1] he will burn up [To prevent chaff from being blown back and mixed again with the wheat, it was burned up. All the chaff in the church shall be consumed on the day of judgment (1Co 3:12, 1Co 3:13), and there shall be no mixing of good and bad after death -- Luk 16:26] with unquenchable fire [In this and in other places (2Th 1:8, 2Th 1:9, Mar 9:48, Mat 25:41), the future suffering of the wicked is taught in the Bible. He shows no kindness to his neighbor, no friendship toward mankind, who conceals the terrors of the Lord. These terrors are set forth in no uncertain terms. Many believe that God will restore the wicked and eventually save all the human race. Others hold that God will annihilate the wicked, and thus end their torment. This passage and the one cited in Mark would be hard to reconcile with either of these views; they indicate that there will be no arrest of judgment nor stay of punishment when once God begins to execute his condemnation. God purged the world with water [80] at the time of the flood; he will again purge it with fire on the day of judgment -- 2Pe 3:7-10.]  18 With many other exhortations [The sermon here given is in the nature of a summary. It embodies the substance of John's preaching. Afterwards John preached Christ more directly -- Joh 1:29-36] therefore preached he good tidings unto the people. [but, like the good tidings of the angel at Bethlehem, it was good only to those who, by repentance, made themselves well pleasing to God.] [81]

[FFG 62-81]

Lapide: Luk 3:1-38

CHAPTER 3

Ver. 1. — Now in the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being governor of Judæa, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituræa and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,

Ver. 2. — Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.

S. Luke passes from the twelfth year of Christ to His thirtieth, when, after the manner of the Hebrews, He began to discharge His Office of Teacher and Redeemer and to preach publicly.

In the fifteenth year. Augustus reigned for fifty-seven years from the death of Julius Caesar, and died on the 19th of August; so that the last year of Augustus was not a complete year, and, consequently, the first of Tiberius only consisted of five months, from August to January, from which the Romans began the year. This Tiberius, having heard wonderful things through Pilate of the miracles and the sanctity of Christ, wished to place Him among the gods, but the senate opposed him, because he had attempted to do it without consulting them (see Commentary on S. Mat 27:24).

Pontius Pilate being governor of Judæa. Archeläus, son of the Infanticide Herod, was exiled by Augustus for his tyrannical conduct in the tenth year of his tetrarchy, supposed to be the fifty-second of Augustus and the twelfth of the life of Christ. Augustus then joined Judæa (that is, the two tribes of Judah and Benjamin) to the province of Syria, the governor of which was at the time Quirinus, or, as S. Luke calls him, Cyrenius, who committed the administration of Judæa to Coponius. Hence the governors of Judæa were called procurators or administrators, though they were really governors. Pilate is here called ήγεμονεύων, ruler or chief ; and the Arabic has "in the dominion over Judæa of Pontius Pilate." Pilate was the fifth procurator of Judæa in succession from Coponius; he ruled nine years, in the second of which Christ was baptized, and in the fifth was crucified by him. By the vengeance of God Pilate was exiled by Augustus in the twenty-third year of the reign of the latter.

Herod being tetrarch of Galilee. In the Arabic, "In the dominion of Herod the ruler over the fourth of Galilee, and of Philip, his brother, over the fourth of Ituræa." A tetrarch is one who governs the fourth part of a province or kingdom; called by Theodoret a "Quadruplaris."

Herod the Infanticide, dying five days after the massacre of the innocents, in the second year of Christ left three sons, Archeläus, Herod Antipas, and Philip (for he had put the rest to death—one of them, Antipater, at the very time of the massacre of the innocents). These striving together about the succession of their father, Augustus divided the kingdom into four parts, or tetrarchies; he gave Judæa to Archeläus (and after his expulsion to Coponius), Galilee to Herod Antipas, Ituræa and Trachonitis to Philip, and Abilene to Lysanias, a foreigner. These tetrarchies were of great size, and like kingdoms, as Pliny tells us (bk. v. 18); and so Herod Antipas, although he is called a tetrarch by S. Matthew (Mat 14:1), is called a king by S. Mar 6:14. Indeed Herod Agrippa, father and son, the nephew and grand-nephew of Herod Antipas, being son and grand-son of his brother Aristobulus, obtained from Caligula and from Claudius the title of king, as appears from Act 12:1 and Act 25:24.

And his brother Philip tetrarch of Ituræa and the region of Trachonitis. Ituræa, so called from Iethur or Ithur, the son of Ishmael, is a mountainous and woody district stretching along the base of the Lebanon. Trachon, or Trachonitis, says Pliny (bk. v, ch. 18), is a region beyond Jordan, between Palestine and Cœlesyria, bounded on the east by the Arabian desert, and on the north by Damascus; it was inhabited by half the tribe of Manasseh.

And Lysanias the tetrarch of Abilene. Bede and Adrichomius think that this Lysanias was a fourth son of Herod the Infanticide. But Josephus says that he was the son of another Lysanias, who was the elder son of Ptolemy Minnæus, who ruled in Chalcis close by Mount Lebanon, and that he succeeded him in his kingdom before Herod the Infanticide had been made king of Judæa by the Romans. The elder Lysanias was slain by Antony, the colleague of Augustus and Lepidus in the Triumvirate, at the instigation of Cleopatra, who was scheming to add his kingdom to her own ancestral kingdom of Egypt. This happened thirty years before the birth of Christ. Lysanias the younger tried to reinstate Antigonus in the kingdom of Judæa, to the exclusion of Hyrcanus, whom Herod the Infanticide supported; for this reason Herod was created King of Judæa by the Roman Senate at the instance of Antony and Augustus, both Hyrcanus and Antigonus being excluded, as Josephus relates in bk. i. ch. 11 of his "War;" and the same author, in bk. xix. ch. 4 of his "Antiquities," asserts that all that region was called Lysania, after Lysanias.

Abilene, Abila, Abyla, or Abela, is a celebrated town of Cœlesyria situated by Mount Lebanon, and from it the region of Abilene, or Abilina, takes its name. Abilene borders on Damascus towards the cast, Chalcis on the west, and the Lebanon on the south.

S. Luke is at great pains to enumerate here the chief personages, both secular and ecclesiastic:—

(1.) To mark distinctly and palpably the time and year when John, and then Christ, began to preach.

(2.) To shew that the sceptre had now passed from Judah, because Herod and his sons the tetrarchs, and Tiberias and the Romans had become the rulers of Judæa, and that therefore the Messiah, the beginning of whose preaching he relates in this chapter, had come, according to the prophecy of Jacob, Gen 49:10.

(3.) To give us to understand that Israel, torn in sunder among so many rulers; some infidels, others impious men, had need of the advent of the Messiah, Who should make the people whole and save them.

(4.) Because these personages had much to do with those works of John and of Christ which S. Luke will afterwards relate. Tiberius, as I have said, wished to number Christ among the gods; Pilate crucified Him; Herod Antipas seized upon Herodias the wife of his brother Philip, and being reproved by John, slew him; and he clothed Christ in a white dress and mocked Him; while Annas and Caiaphas persecuted Christ to death, and also persecuted the Apostles after His death.

Annas and Caiaphas being the high priests. There was but one high priest of the Jews, as appears from Josephus and others; why then are there two mentioned here? My answer is that Caiaphas was the high priest, but there were many chief, or leading priests, as is clear from Matt. xxvi. 3, and the chief priests, are repeatedly mentioned in the Passion of Christ, as accusing Him before Pilate, condemning Him, mocking Him, but the most prominent of them were Caiaphas and Annas, the former as being high priest, the latter as father-in-law of Caiaphas, and as having been high priest, and having great influence among the Jews; indeed, Annas had five sons who were high priests after him (Josephus, "Antiquities," bk. xx. ch. 8).

The word (that is, the command ) of God came unto John the son of Zacharias. In the fifteenth year of Tiberius, God ordered John the Baptist to preach and baptize; ordered him by an interior inspiration, perhaps too by the voice of an angel.

Ver. 3.— And he came into all the country about Jordan, preaching the baptism of repentance ( i.e., stirring them up to do penance) for the remission of sins—to be obtained in the baptism of Christ. John was preaching penance, that by it they might dispose themselves for the reception of pardon and grace from Christ. See Matt. iii.

Ver. 4.— As it is written in the book of the words of Isaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight.

Ver. 5.— Every valley shall be filled, and every mountain and hill shall be bought low; and the crooked shall be made straight, and the rough ways shall be made smooth.  S. Gregory ( Hom. xx. In Evangelia ), S. Augustine, S. Chrysostom, Bede, and others interpret these words as meaning, Every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted, as Christ said. This, however, is a discourse in which John exhorts his hearers to a change of life and conversation, as though he said, 0 ye Jews, prepare the way for Christ, your Messiah, now about to come to you. Wherefore, "Every valley shall be filled," i.e., let it be filled up, "and every mountain and hill shall be brought low," i.e., let it be brought low, "and the crooked," i.e., difficult ways, "shall be," i.e., let them be made, "into straight," &c. In other words, smooth all the ways for Christ, your King, Who cometh, as is wont to be done for kings that are about to enter upon their kingdoms, so that the rough ways be made smooth and level. Remove from your minds all that is evil, distorted, or unequal; too much lifted up, or too much cast down; he that beareth in his heart the mountain of pride, let him bring down this swelling, and he that hath in him the valley of pusillanimity or sloth, let him lift and fill it up with generosity and confidence in God; and he that is of "rough" behaviour, let him train himself to suavity and modesty.

And all flesh shall see the salvation of God—i.e., so shall it come to pass that every man shall be able to see both with the eyes of the body, and also more especially with those of the soul, "the salvation of God"—the Saviour Christ—feel and experience within himself the salvation and the power of the grace brought by Christ.

S. Gregory ( Hom. 20 In Evang. ) says, "Every valley shall be filled up, because the humble receive a gift which the hearts of them that are puffed up repel from them. The bad places are made straight when the hearts of the wicked, turned awry by iniquity, are directed by the rule of justice; and the rough places are turned into smooth ways when haughty and angry minds return to the gentleness of meekness by the infusion of heavenly grace."

The verses from 7 to 10 have been explained in the Commentary on S. Mat 3:7.

Ver. 10.— And the people asked him, saying, What shall we do then? that we may bear fruits worthy of penance, and so avoid the ruin threatened by you, and obtain everlasting salvation. John had accused the Pharisees and the populace, but the Pharisees "despised the counsel of God," c. vii. 30, and therefore also the discourse of John; but the crowd of common people, deeply moved and touched by the force of his preaching, try to find out the way to repent, so as to seize upon John's instructions, and offer themselves to him ready and prepared. So also, in these days, the common people were more ready than the great to take hold of the warnings of preachers, and are therefore saved rather than they.

Ver. 11.— He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. A synecdoche; he signifies every kind of alms-deed by one which is the more common and necessary; clothing and feeding the poor. " Two " supposing one coat to be sufficient to clothe and warm the body, and the other, therefore, superfluous, let him give that other "to him that hath not," to him that is naked and in need of a coat. For if both be necessary he is not bound to, give either to the poor man. So S. Jerome ( Quæst. I. ad Hedibiam ); and S. Ambrose, on this passage, says, "The limits of mercy are observed according to the capability of human nature, so that each one deprive not himself of everything, but share what he has with the poor man," and he adds, "He that is able, let him bear the fruit of grace, he that is bound, of penance. The use of mercy is common, therefore the precept is common; mercy is the fulness of the virtues."

This, then, is one of the fruits worthy of penance, according to the words of Daniel to Nebuchadnezzar, "Break off thy sins by righteousness and thine iniquities by showing mercy to the poor" Dan 4:27. Besides, almsgiving fitly disposes our lives for every virtue. Every virtue is either of obligation or of supererogation; justice is of obligation, mercy of supererogation, and therefore mercy satisfies both for itself and for justice, both because he that gives what is his own, will not seize what belongs to others, and also because he that gives what he is not bound to give will much more pay what he owes—to which he is bound by justice or some other virtue—and again because mercy comes of love and charity, and charity is the fulness of the law. For "He that loveth hath fulfilled the law," Rom 13:8.

Euthymius aptly remarks here, "He enjoins on the multitudes to take one another into mutual benevolence, and assist one another with mutual good works." For the many easily understand works of mercy, and devote themselves to them, while they are not easily induced to prayer, fasting, and works of penance, and sometimes are incapable of them.

Ver. 12.— Then came also publicans to be baptized, and said unto him, Master, what shall we do?—to save our souls. Here is fulfilled the saying of Christ "Publicans and harlots shall be before you (0 Scribes) in the kingdom of God," Mat 21:31. For the sinners, being called to account by John, felt deep compunction, acknowledged their fault, and sought for penance; but the proud Scribes, thinking themselves just and wise, despised it.

Ver. 13.— And he said unto them, exact no more than that which is appointed you—in the exaction of taxes. In the Greek it is πζάσσετε, which can be translated both make and exact, but in this place is more clearly rendered exact as the Syriac and the Greek render it. So Jansenius, Maldonatus, Francis Lucas, and others. For tax-gatherers are wont to increase the tribute out of avarice, and to exact more than is appointed by the Ruler, which is theft or rapine, wherefore John here charges them with it. "He lays a moderate command on them," says S. Augustine ( Serm. 3 de Diversis ), "that both iniquity may have no place, and the appointed tribute may have effect" "So the Baptist," says S. Ambrose, "gives to each generation of men the answer suitable to them." Let the preacher do the same, and prescribe to wives, to husbands, to sons, to maidservants, to menservants, to merchants, farmers and lawyers, what each in particular ought to do, and give each one the directions proper to his state of life."

Ver. 14.— And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages. Soldiers who were serving some of them under Herod Antipas against Aretas, the king of the Arabs, some under the prefect of the Temple, and some under Pilate, the Roman Governor; these men, hearing John thundering against their vices, and threatening them with hell, conscious of rapine and other crimes, which soldiers are wont to commit, becoming, together with the publicans, contrite, at the word of John, seek from him the remedy of penance, of a good life, and of salvation. John, therefore, tacitly gives it to be understood that it is lawful to be a soldier, and that war is lawful, as S. Ambrose teaches ( Serm. 7), and S. Augustine ( Contra Faustum, bk. xxii. ch. lxxiv.)

Ver. 15.— And as the people were in expectation (in the Greek πζοσδοκου̃ντες, suspecting, expecting, as Vatablus renders it—when the people were hoping, or were in suspense with hope, desire, and expectation), and all men mused in their hearts of John, whether he were the Christ, or not—the Messiah promised to the fathers, and so eagerly expected by all the Jews at this particular time when the sceptre had passed from Judah, and Daniel's seventy weeks, the sign of Christ's coming, were fulfilled. As the people, then, were spreading this report about John, the chief men of the Jews at length sent messengers to him to ask him whether he were Christ (Joh 1:19). Such was the holiness of John. So S. Ambrose, Bede, and others explain.

Ver. 16.— John answered, saying unto them all, I indeed baptize you with water, but one mightier than I cometh, namely the Messias.

The rest which Luke here adds has been explained on Mat 3:11.

Morally, Origen says, "Preachers are here warned not to allow themselves to be too much praised or honoured by the people, but to suppress these praises and honours, and refer them to Christ, lest by reason of their pride they be deprived of them by Christ."

Ver. 23.— And Jesus Himself began to be about thirty years old. "Beginning" refers not to "thirty years," for then "about" would be redundant, but to the public preaching of Jesus, for which He was sent by the Father. Having been declared in His baptism the Messiah, the Teacher, Lawgiver, and Saviour of the world by the Dove and by the voice of the Father, and when He was therefore beginning to exercise this His function, and to teach the Gospel law and preach publicly, Jesus "was about thirty years old." This is plain from the Greek, which has, "And Jesus was about thirty years beginning," i.e., when He began to preach. So Jansenius, Baronius, and others.

Observe the "about;" he does not state definitely whether Jesus was exactly thirty. If we suppose Him to have been born in the forty-second year of Augustus, Jesus was, in this year of His baptism—the fifteenth of Tiberius—completing His twenty-ninth year and beginning His thirtieth. But if He were born in the forty-first of Augustus He was now completing His thirtieth year.

Thirty years. John, and a little after him, Christ, began to preach not too soon, but at a proper age. The Hebrews have the tradition that no one was allowed to teach publicly before his thirtieth year, for at that age a man is in his full vigour, and his judgment fully matured and perfected. This we also gather from 1Ch 23:3.

As was supposed, the son of Joseph, which was (here, and before each of the following names the Arabic puts in "the son") of Heli, which was of Mathat. From this passage Porphyry and Julian the Apostate accused Luke of being incorrect, because Joseph was not the son of Heli, but of Jacob, as S. Matthew says (Mat 1:1-17); and because S. Luke gives the other progenitors of Joseph and Heli names entirely different from those given them by S. Matthew.

Besides, Jesus was not the son of Joseph, but born of the Virgin Mary.

The solution given by some to this difficulty is that Joseph was by nature the son of Jacob, but by law the son of Heli. By the old law (Deu 25:5) a surviving brother had to raise up seed to his dead brother, and the brother who had died childless was held to be the legal father of these sons. Now Jesca, says Euthymius, married Mathat, and by him had Heli, then she married Mathan, and by him had Jacob. Heli died without issue, and his brother Jacob married his wife in accordance with the law, and Joseph was his son by her, being, therefore, naturally the son of Jacob, but legally of Heli. So Justinus, S. Jerome, Eusebius, Nazianzen, and S. Ambrose explain it. But, on the other hand, Heli and Jacob were only uterine brothers, and the law on the subject of raising up seed to a brother only applies to full brothers, sons of the same father; for they alone kept the name and heritage of the father. Besides, the introduction of Jesca is beside the point. For though her sons, Heli and Jacob, be connected through her, yet they would have no connection through Mathat and Mathan and the rest of their ancestors up to David.

This, therefore, has nothing to do with the pedigree of the Blessed Virgin and Christ, in so far as showing Jesus to be of the seed of David according to the flesh is concerned. For if Jesus be descended from Jesca and Mathat, He could not be also descended from Jesca and Mathan; how, then, is He set down as the descendant of both Mathan and Mathat?

My opinion is that in the time of Christ it was very well known that Mathan was the common grandfather of Joseph and the Blessed Virgin; and that Jacob, the father of Joseph, and Heli, or Joachim, the father of the Blessed Virgin, were full brothers - as Francis Lucas holds - or rather, that Jacob was the brother of S. Anne, the wife of Heli, or Joachim, and mother of the Blessed Virgin; hence the genealogy of one is the genealogy of the other. For the Blessed Virgin was descended, through her mother, from Jacob, Mathan, and Solomon, and, through her father, Joachim or Heli, from Mathat and Nathan.

So S. Matthew gives the genealogy of the Blessed Virgin through her mother S. Anne, while S. Luke gives it through her father Heli, or Joachim, so that Christ may be shown to be descended of the seed of David in both ways.

There is no other better way than this of reconciling the genealogies given by SS. Matthew and Luke. Moreover, it is the common opinion of S. Augustine, Denis the Carthusian, Cajetan, Jansenius, and other doctors whom Suarez quotes (pt. iii., quæst. xxvii. a. 1, disp. 3, sect. 2) that S. Luke traces the genealogy of Christ through Heli, or Joachim, the father of the Blessed Virgin. Hence it must follow that S. Matthew's genealogy is traced through S. Anne, and that she was the daughter of Mathan; for otherwise all her ancestors, whom S. Matthew recounts, belong only to Joseph, and not to the Blessed Virgin and Christ.

S. Matthew then traces Christ's descent through His father Joseph, S. Luke through His mother, the Blessed Virgin; both lines are united in David, but after him separate through his two sons Solomon and Nathan. And again these two lines of Nathan and of Solomon unite in S. Anne, the daughter of Mathan, and sister of Jacob, Joseph's father.

GENEALOGY OF CHRIST, ACCORDING TO SS. MATTHEW AND LUKE.

Who was of Heli. The " who " may refer to Joseph, thus—Joseph was the son, i.e., son-in-law of Heli (or Joachim), because he married his daughter, the Blessed Virgin, and therefore Luke does not use the verb "begat" as S. Matthew does, but the verb "was" ( fuit ). And again the pronoun "who" may in the Greek clearly be taken with "Jesus"—Jesus was the son, i.e., the grandson of Heli, or Joachim, because He was his offspring, as from a grandfather, through the Blessed Virgin. For having premised that Joseph was not the real, but only the supposed, father of Christ, there was no reason why S. Luke should immediately subjoin the genealogy of Joseph. But rather S. Luke, as well as S. Matthew, means to describe the descent of the Blessed Virgin and Christ according to the flesh, and this is the end and aim of each genealogy—so says S. Augustine (or whoever is the author of the Quæst. veteris et novi Testament, bk. i. q. lvi., and bk. ii. q. vi).

Ver. 24.— Which was the son of Janna—Janneus, the second Hyrcanus, if we are to believe Annius and Philo, who was the last leader of the Jews of the line of David, and was of the stock of the Asmonæi, or Maccabees; Josephus mentions him in bk. xii. ch. iv. and v., and Eusebius in his Chronicle. For Christ was descended both from high priests, such as Judas, Jonathas, and Simon Maccabæus, and from kings, He being King and High Priest, as S. Thomas, and Bonaventure teach, and among the fathers, Nazianzen and Augustine, whom Suarez ( loc. cit.) quotes and follows. The Kings of Judah used to take as their wives the daughters of the high priests.

Ver. 27. — Which was the son of Zorobabel, which was the Son of Salathiel. These two are quite distinct from the Zorobabel and Salathiel mentioned by S. Matthew (ch. i.), and described by him as descended from David through Solomon; for these mentioned by S. Luke descend from David through Nathan. So think Pereira, Toletus, Francis Lucas, and others. Perhaps these two descendants of Nathan, being, raised to the princely dignity, borrowed the names of those of Solomon's family who were illustrious in that state.

Ver. 31 . — Which was the son of Nathan, which was the son of David. Some think that this Nathan was the prophet who reprehended David for his adultery with Bathsheba (2Ki 12:1.) So think Origen, N. de Lyra, Burgensis, Albertus Magnus, and also S. Augustine (bk. lxxxviii q. lxi). But S. Augustine (Retract. bk. i. ch. xxvi.) rightly withdraws this theory, for this Nathan was born of David and Bathsheba when they were joined in lawful marriage, as appears from 2Sa 5:14 and 1Ch 3:5.

Ver. 38. — Which was the son of God— as handiwork, not as son; for God, even as a potter, formed and fashioned Adam the first man out of the earth. And hence the Arabic version renders " who was from God," whereas, in other cases, it renders, for "who was," "son." S. Luke, then, brings the genealogy of Christ up to Adam, but S. Matthew only to Abraham—the father of the faithful, and founder of the Synagogue.

Why does S. Luke make this addition?

1.  S. Athanasius (Discourse on "All things are given unto Me by My Father") says, "Luke, beginning with the Son of God, went back up to Adam, to show that the body which Jesus assumed had its origin from Adam, who was formed by God."

2. S. Irenæus (book iii. ch. xxxiii.) says, "So was Christ made the beginning of the living, since Adam was made the beginning of the dead; for this cause also S. Luke, beginning the commencement of the generation with the Lord, brings it back to Adam, signifying that they did not regenerate, Him, but He them, into the Gospel of life."

3. S. Leo ( Serm. x . De Nativitate Domini ) says, "The evangelist Luke traced the genealogy of the Lord's race from His birth, to show that even those ages which came before the deluge were joined to this mystery and that all the steps of the succession tended to Him in whom alone was the salvation of all."

4. Francis Lucas says that it was in order that S. Luke might signify that through Jesus men are led back to God, having been through Adam led away from God,

Symbolically, Euthymius says, "Luke, beginning from the humanity of Christ, leads back to His Divinity, showing that Christ indeed began as man, but that as God He was without beginning."

5. S. Ambrose gives another reason, "Now, what could be more fair and fitting with respect to Adam who, according to the Apostle, received the figure of Christ, than that the sacred generation should begin with the Son of God and end with the Son of God; and that he that was created should precede in figure, that He that was born might follow in truth; and that he who was made in the image of God should go before, for whose sake the likeness of God came down."

6. S. Augustine ( de Consens. Evang. book ii. ch. iv.) recounts the seventy-seven generations here given, by which, he says, is signified the remission and abolition of all sins whatever, to be made by the Saviour Jesus, according to the words of Christ, "I say not unto thee unto seven times but unto seventy times seven."

Lastly, notice here the noble pedigree of Christ which S. Luke and S. Matthew trace from Jesus Himself through so many kings, prophets, and patriarchs to Adam, the first made—nay, to God Himself, through four thousand years, in one unbroken line. For there is no prince or king in all the world who can trace his descent in a straight line for a thousand years. As to why Christ deferred His coming and incarnation for so long, Barradi gives ten moral reasons in vol. i., book v., ch. xxxi.

This generation of Christ was prefigured by Jacob's ladder. So says Rupertus (on Matt. 1.), "This generation is Jacob's ladder; and the sides of the ladder are the princes and fathers of the generation, Abraham and David, to whom the promise was made. The last step, on which the Lord leaned, is the Blessed Joseph, He leaned on him as a pupil on his master."

Tropologically, " who was " is significant of the vanity of this world, the life of man passes away, generation by generation, and is straightway turned from the present into the past, from " is " to " was "—So the poet sings:

Adieu to Ilium (fuit Ilium) and the high renown of Teucer's race.

Commentary -- Other

Evidence: Luk 3:1

Archaeology confirms the Bible . A hidden burial chamber, dating to the first century, was discovered in 1990 two miles from the Temple Mount. One bore the bones of a man in his 60s, with the inscription " Yehosef bar Qayafa" —meaning " Joseph, son of Caiaphas." Experts believe this was Caiaphas, the high priest of Jerusalem, who was involved in the arrest of Jesus, interrogated him, and handed Him over to Pontius Pilate for execution.

A few decades earlier, excavations at Caesarea Maritama, the ancient seat of Roman government in Judea, uncovered a stone slab whose complete inscription may have read: " Pontius Pilate, the prefect of Judea, has dedicated to the people of Caesarea a temple in honor of Tiberius." The discovery is truly significant, establishing that the man depicted in the Gospels as Judea’s Roman governor had the authority ascribed to him by the Gospel writers. Jeffery L. Sheler, " Is the Bible True?" Reader’s Digest, June 2000

Evidence: Luk 3:4

THE FUNCTION OF THE LAW

" Ever more the Law must prepare the way for the gospel. To overlook this in instructing souls is almost certain to result in false hope, the introduction of a false standard of Christian experience, and to fill the Church with false converts...Time will make this plain." Charles Finney

Evidence: Luk 3:7

QUESTIONS & OBJECTIONS

" Jews don’t need to be ‘saved’; they’re already God’s chosen people. Even the New Testament says ‘so all Israel shall be saved.’"

The gospel was first preached to the Jews. They were commanded to repent and trust the Savior ( Act 2:38 ), and warned that if they didn’t repent, they would perish ( Luk 13:3 ). John the Baptist preached fearful words to those who, simply because they were Jews, thought that they need not repent. The Bible says, " Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who has warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say to you, That God is able of these stones to raise up children to Abraham. And now also the axe is laid to the root of the trees: every tree therefore which brings not forth good fruit is hewn down, and cast into the fire" ( Luk 3:7-9 ).

Introduction / Outline

Robertson: Luke (Book Introduction)

THE GOSPEL OF LUKE

By Way of Introduction

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer’s volume on Luke’s Gospel in the International and Critical Commentary , in the Introduction to Ragg’s volume on Luke’s Gospel in the Westminster Commentaries , in the Introduction to Easton’s Gospel According to St. Luke , Hayes’ Synoptic Gospels and the Book of Acts , Ramsay’s Luke the Physician , Harnack’s Date of the Acts and the Synoptic Gospels , Foakes-Jackson and Kirsopp Lake’s Beginnings of Christianity , Carpenter’s Christianity According to St. Luke , Cadbury’s The Making of Luke-Acts , McLachlan’s St. Luke: The Man and His Work , Robertson’s Luke the Historian in the Light of Research , to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The Same Author for Gospel and Acts

The author of Acts refers to the Gospel specifically as " the first treatise," ton prōton logon , (Act_1:1) and both are addressed to Theophilus (Luk_1:3; Act_1:1). He speaks of himself in both books as " me" ( kamoi , Luk_1:3) and I made ( epoiēsamēn , Act_1:1). He refers to himself with others as " we" and " us" as in Act_16:10, the " we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author’s statement. It is quite possible that the formal Introduction to the Gospel (Luk_1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: " In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: " They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose."

The Author of Acts a Companion of Paul

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of " we" and " us" in Act_16:10 and from Act_20:6 to the end of chapter Acts 28 shows it beyond controversy if the same man wrote the " we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician .

This Companion of Paul A Physician

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke " the beloved physician" ( ho iatros ho agapētos , Col_4:14), " my beloved physician." Together they worked in the Island of Malta (Act_28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who " came and were healed ( etherapeuonto ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( iasato ), while Luke practised his medical art also. Other notes of the physician’s interest will be indicated in the discussion of details like his omitting Mark’s apparent discredit of physicians (Mar_5:26) by a milder and more general statement of a chronic case (Luk_8:43).

This Companion and Author Luke

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: " There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

A Sketch of Luke

His name is not a common one, and is probably a shortened form of Lukios and Lukanos . Some of the manuscripts of the Gospel actually have as the title Kata Lukanon . Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a " we" passage after Act_11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul’s converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

The Date of the Gospel

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act_1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after a.d. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk_21:20.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul’s later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about a.d. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk_1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between a.d. 59 and 62. The other testimony concerns the date of Mark’s Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark’s Gospel. All the facts that are known admit, even argue for a date by a.d. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before a.d. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as a.d. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae , by Sanday and others in Oxford Studies in the Synoptic Problem , by Streeter in his The Four Gospels , by Hayes in his The Synoptic Gospels and the Book of Acts , by Harnack in his Date of the Acts and the Synoptic Gospels , by Stanton in his The Gospels as Historical Documents , and by many others. My own views are given at length in my Studies in Mark’s Gospel and in Luke the Historian in the Light of Research .

The Sources of the Gospel

In his Preface or Prologue (Luk_1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark’s Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke’s Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of " many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from " eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke’s contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

The Character of the Book

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian’s method of research, with a physician’s care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John’s Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke’s Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark’s is the Gospel for the Romans and Matthew’s for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul’s Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows ( Intr. to Lit. of the N.T. , p. 281). The Prologue is in literary Koiné and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk_2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . The main feature of this proof appears also in my Luke the Historian in the Light of Research . So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

JFB: Luke (Book Introduction)

THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Luk 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mat 26:26; Mar 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Luk 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Luk 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

JFB: Luke (Outline)

• ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
• ANNUNCIATION OF CHRIST. (Luk 1:26-38)
• VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
• BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
• BIRTH OF CHRIST. (Luk 2:1-7)
• ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)
• PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
• FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52)
• PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20) Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Luk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Luk 1:3). Here, evidently, commences his proper narrative. Also see on Mat 3:1.
• BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)
• GENEALOGY OF JESUS. (Luke 3:23-38)
• JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
• DEMONIAC HEALED. (Luk 4:33-37)
• PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)
• JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)
• MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Luk 5:1-11)
• LEPER HEALED. (Luk 5:12-16)
• PARALYTIC HEALED. (Luk 5:17-26)
• LEVI'S CALL AND FEAST. (Luk 5:27-32)
• PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)
• WITHERED HAND HEALED. (Luk 6:6-11)
• THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
• CENTURION'S SERVANT HEALED. (Luk 7:1-10)
• WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Luk 7:11-17)
• THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
• CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50)
• A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3)
• PARABLE OF THE SOWER. (Luk 8:4-18)
• JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25)
• JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
• MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6)
• HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)
• PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)
• JESUS TRANSFIGURED. (Luk 9:28-36)
• DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).
• THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56)
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62)
• MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
• QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37)
• MARTHA AND MARY. (Luk 10:38-42)
• THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)
• BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
• DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
• WARNING AGAINST HYPOCRISY. (Luk 12:1-12)
• COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
• NOT DISCERNING THE SIGNS OF THE TIME. (Luk 12:54-59)
• THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9)
• WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Luk 13:10-17)
• MISCELLANEOUS TEACHINGS. (Luk 13:18-30)
• MESSAGE TO HEROD. (Luk 13:31-35)
• HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
• ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35)
• PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
• I. THE LOST SHEEP. (Luk 15:3-7) Occurring again (Mat 18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.
• II. THE LOST COIN. (Luk 15:8-10)
• III. THE PRODIGAL SON. (Luke 15:11-32)
• PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
• OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).
• TEN LEPERS CLEANSED. (Luk 17:11-19)
• COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
• PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8)
• PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14)
• LITTLE CHILDREN BROUGHT TO CHRIST. (Luk 18:15-17)
• THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luk 18:18-30)
• FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34)
• BLIND MAN HEALED. (Luk 18:35-43)
• ZACCHEUS THE PUBLICAN. (Luk 19:1-10)
• PARABLE OF THE POUNDS. (Luke 19:11-27)
• SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.
• THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
• ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
• CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47)
• THE WIDOW'S TWO MITES. (Luk 21:1-4)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38) (See on Mat 24:1-3.)
• CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)
• LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
• AGONY IN THE GARDEN. (Luk 22:39-46)
• JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62)
• JESUS BEFORE HEROD. (Luk 23:6-12)
• JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
• THE TWO THIEVES. (Luk 23:39-43)
• ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12)
• CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)

TSK: Luke (Book Introduction)

Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. 2Ti 4:11. Phm 1:24), and wrote " the Acts of the Apostles," which conclude with a brief account of Paul’s imprisonment at Rome, we may be assured that he had the Apostle’s sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong’s 3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour’s miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

TSK: Luke 3 (Chapter Introduction)

Overview

Luk 3:1, The preaching and baptism of John; Luk 3:15, his testimony of Christ; Luk 3:19, Herod imprisons John; Luk 3:21, Christ, baptized, receives testimony from heaven; Luk 3:23, The age and genealogy of Christ from Joseph upwards.

Poole: Luke 3 (Chapter Introduction)

CHAPTER 3

MHCC: Luke (Book Introduction)

This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned Act 16:10, Act 16:11, as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.

MHCC: Luke 3 (Chapter Introduction)

(Luk 3:1-14) John the Baptist's ministry.

(Luk 3:15-20) John the Baptist testifies concerning Christ.

(Luk 3:21, Luk 3:22) The baptism of Christ.

(v. 23-38) The genealogy of Christ.

Matthew Henry: Luke (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 3 (Chapter Introduction)

Nothing is related concerning our Lord Jesus from his twelfth year to his entrance on his thirtieth year. We often think it would have been a pleasure and advantage to us if we had journals, or at least annuls, of occurrences concerning him; but we have as much as Infinite Wisdom thought fit to communicate to us, and, if we improve not that, neither should we have improved more if we had had it. The great intention of the evangelists was to give us an account of the gospel of Christ, which we are to believe, and by which we hope for salvation: now that began in the ministry and baptism of John, and therefore they hasten to give us an account of that. We could wish, perhaps, that Luke had wholly passed by what was related by Matthew and Mark, and had written only what was new, as he has done in his two first chapters. But it was the will of the Spirit that some things should be established out of the mouth, not only of two, but of three witnesses; and we must not reckon it a needless repetition, nor shall we do so if we renew out meditations upon these things, with suitable affections. In this chapter we have, I. The beginning of John's baptism, and the scope and intention of it (Luk 3:1-6). His exhortation to the multitude (Luk 3:7-9), and the particular instructions he gave to those who desired to be told their duty (Luk 3:10-14). II. The notice he gave them of the approach of the Messiah (Luk 3:15-18), to which is added (though it happened after what follows) the mention of his imprisonment (Luk 3:19-20). III. Christ coming to be baptized of John, and his entrance therein upon the execution of his prophetical office (Luk 3:21, Luk 3:22). IV. His pedigree and genealogy recorded up to Adam (v. 23-38).

Barclay: Luke (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

The gospel according to St. Luke has been called the loveliest book in the world. When once an American asked him if he could recommend a good life of Christ, Denney answered, "Have you tried the one that Luke wrote?" There is a legend that Luke was a skilled painter; there is even a painting of Mary in a Spanish cathedral to this day which purports to be by him. Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written. Tradition has always believed that Luke was the author and we need have no qualms in accepting that tradition. In the ancient world it was the regular thing to attach books to famous names; no one thought it wrong. But Luke was never one of the famous figures of the early Church. If he had not written the gospel no one would have attached it to his name.

Luke was a gentile; and he has the unique distinction of being the only New Testament writer who was not a Jew. He was a doctor by profession (Col_4:14 ) and maybe that very fact gave him the wide sympathy he possessed. It has been said that a minister sees men at their best; a lawyer sees men at their worst; and a doctor sees men as they are. Luke saw men and loved them all.

The book was written to a man called Theophilus. He is called most excellent Theophilus and the title given him is the normal title for a high official in the Roman government. No doubt Luke wrote it to tell an earnest inquirer more about Jesus; and he succeeded in giving Theophilus a picture which must have thrilled his heart closer to the Jesus of whom he had heard.

The Symbols Of The Gospels

Every one of the four gospels was written from a certain point of view. Very often on stained glass windows the writers of the gospels are pictured; and usually to each there is attached a symbol. The symbols vary but one of the commonest allocations is this.

The emblem of Mark is a man. Mark is the simplest and most straightforward of the gospels. It has been well said that its characteristic is realism. It is the nearest to being a report of Jesusife.

The emblem of Matthew is a lion. Matthew was a Jew writing for Jews and he saw in Jesus the Messiah, the lion of the tribe of Judah, the one whom all the prophets had predicted.

The emblem of John is the eagle. The eagle can fly higher than any other bird. It is said that of all creatures only the eagle can look straight into the sun. John is the theological gospel; its flights of thought are higher than those of any of the others. It is the gospel where the philosopher can find themes to think about for a lifetime and to solve only in eternity.

The symbol of Luke is the calf The calf is the animal for sacrifice; and Luke saw in Jesus the sacrifice for all the world. In Luke above all, the barriers are broken down and Jesus is for Jew and gentile, saint and sinner alike. He is the saviour of the world. Keeping that in mind, let us now set down the characteristics of this gospel.

An HistorianCare

First and foremost, Lukegospel is an exceedingly careful bit of work. His Greek is notably good. The first four verses are well-nigh the best Greek in the New Testament. In them he claims that his work is the product of the most careful research. His opportunities were ample and his sources must have been good. As the trusted companion of Paul he must have known all the great figures of the church, and we may be sure that he had them tell their stories to him. For two years he was Paulcompanion in imprisonment in Caesarea. In those long days he had every opportunity for study and research and he must have used them well.

An example of Lukecare is the way in which he dates the emergence of John the Baptist. He does so by no fewer than six contemporary datings. "In the fifteenth year of the reign of Tiberius Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John" (Luk_3:1-2 ). Here is a man who is writing with care and who will be as accurate as it is possible for him to be.

The Gospel For The Gentiles

It is clear that Luke wrote mainly for gentiles. Theophilus was a gentile, as was Luke himself, and there is nothing in the gospel that a gentile could not grasp and understand. (a) As we have seen, Luke begins his dating from the reigning Roman emperor and the current Roman governor. The Roman date comes first. (b) Unlike Matthew, he is not greatly interested in the life of Jesus as the fulfilment of Jewish prophecy. (c) He very seldom quotes the Old Testament at all. (d) He has a habit of giving Hebrew words in their Greek equivalent so that a Greek would understand. Simon the Cananaean becomes Simon the Zealot. (compare Luk_6:15 and Mat_10:4 ). Calvary is called not by its Hebrew name, Golgotha (compare H1538 and H1556), but by its Greek name, Kranion (G2898). Both mean the place of a skull. He never uses the Jewish term Rabbi (H7227) of Jesus but always a Greek word meaning Master. When he is tracing the descent of Jesus, he traces it not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the founder of the human race. (compare Mat_1:2 and Luk_3:38 ).

Because of this Luke is the easiest of all the gospels to read. He was writing, not for Jews, but for people very like ourselves.

The Gospel Of Prayer

Lukegospel is specially the gospel of prayer. At all the great moments of his life, Luke shows us Jesus at prayer. He prayed at his baptism (Luk_3:21 ); before his first collision with the Pharisees (Luk_5:16 ); before he chose the Twelve (Luk_6:12 ); before he questioned his disciples as to who they thought he was; before his first prediction of his own death (Luk_9:18 ); at the Transfiguration (Luk_9:29 ); and upon the Cross (Luk_23:46 ). Only Luke tells us that Jesus prayed for Peter in his hour of testing (Luk_22:32 ). Only he tells us the prayer parables of the Friend at Midnight (Luk_11:5-13 ) and the Unjust Judge (Luk_18:1-8 ). To Luke the unclosed door of prayer was one of the most precious in all the world.

The Gospel Of Women

In Palestine the place of women was low. In the Jewish morning prayer a man thanks God that he has not made him "a gentile, a slave or a woman." But Luke gives a very special place to women. The birth narrative is told from Marypoint of view. It is in Luke that we read of Elizabeth, of Anna, of the widow at Nain, of the woman who anointed Jesuseet in the house of Simon the Pharisee. It is Luke who makes vivid the pictures of Martha and Mary and of Mary Magdalene. It is very likely that Luke was a native of Macedonia where women held a more emancipated position than anywhere else; and that may have something to do with it.

The Gospel Of Praise

In Luke the phrase "praising God" occurs oftener than in all the rest of the New Testament put together. This praise reaches its peak in the three great hymns that the church has sung throughout all her generations--the Magnificat (Luk_1:46-55 ); the Benediclus (Luk_1:68-79 ); and the Nunc Dimittis (Luk_2:29-32 ). There is a radiance in Lukegospel which is a lovely thing, as if the sheen of heaven had touched the things of earth.

The Universal Gospel

But the outstanding characteristic of Luke is that it is the universal gospel. All the barriers are down; Jesus Christ is for all men without distinction.

(a) The kingdom of heaven is not shut to the Samaritans (Luk_9:51-56 ). Luke alone tells the parable of the Good Samaritan (Luk_10:30-37 ). The one grateful leper is a Samaritan (Luk_17:11-19 ). John can record a saying that the Jews have no dealings with the Samaritans (Joh_4:9 ). But Luke refuses to shut the door on any man.

(b) Luke shows Jesus speaking with approval of gentiles whom the orthodox Jew would have considered unclean. He shows us Jesus citing the widow of Zarephath and Naaman the Syrian as shining examples (Luk_4:25-27 ). The Roman centurion is praised for the greatness of his faith (Luk_7:9 ). Luke tells us of that great word of Jesus, "Men will come from east and west, and from north and south, and sit at the table in the kingdom of God" (Luk_13:29 ).

(c) Luke is supremely interested in the poor. When Mary brings the offering for her purification it is the offering of the poor (Luk_2:24 ). When Jesus is, as it were, setting out his credentials to the emissaries of John, the climax is, "The poor have good news preached to them" (Luk_7:22 ). He alone tells the parable of the Rich Man and the Poor Man (Luk_16:19-31 ). In Lukeaccount of the Beatitudes the saying of Jesus runs, not, as in Matthew (Mat_5:3 ), "Blessed are the poor in spirit," but simply, "Blessed are you poor" (Luk_6:20 ). Lukegospel has been called "the gospel of the underdog." His heart runs out to everyone for whom life is an unequal struggle.

(d) Above all Luke shows Jesus as the friend of outcasts and sinners. He alone tells of the woman who anointed Jesuseet and bathed them with her tears and wiped them with her hair in the house of Simon the Pharisee (Luk_7:36-50 ); of Zacchaeus, the quisling tax-gatherer (Luk_19:1-10 ); of the Penitent Thief (Luk_23:43 ); and he alone has the immortal story of the prodigal son and the loving father (Luk_15:11-32 ). When Matthew tells how Jesus sent his disciples out to preach, he says that Jesus told them not to go to the Samaritans or the gentiles (Mat_10:5 ); but Luke omits that altogether. All four gospel writers quote from Isa 40 when they give the message of John the Baptist, "Prepare the way of the Lord; make straight in the desert a highway for our God"; but only Luke continues the quotation to its triumphant conclusion, "And all flesh shall see the salvation of God" (Isa_40:3-5 ; Mat_3:3 ; Mar_1:3 ; Joh_1:23 ; Luk_3:4 , Luk_3:6 ). Luke of all the gospel writers sees no limits to the love of God.

The Book Beautiful

As we study this book we must look for these characteristics. Somehow of all the gospel writers one would have liked to meet Luke best of all, for this gentile doctor with the tremendous vision of the infinite sweep of the love of God must have been a lovely soul. Faber wrote the lines,

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 3 (Chapter Introduction)

The Courier Of The King (Luk_3:1-6)

John's Summons To Repentance (Luk_3:7-18)

The Arrest Of John (Luk_3:19-20)

The Hour Strikes For Jesus (Luk_3:21-22)

The Lineage Of Jesus (Luk_3:23-38)

Constable: Luke (Book Introduction)

Introduction

Writer

Several factors indicate that the writer of this Gospel was the same person who wrote the Book of Acts. First, a man named Theophilus was the recipient of both books (Luke 1:3; Acts 1:1). Second, Acts refers to a previous work by the same writer. Third, both books have several common themes some of which do not receive the same emphasis elsewhere in the New Testament. Fourth, there are general structural and stylistic similarities including the use of chiasms and the tendency to focus on specific individuals.

The writer also acquired his knowledge of Jesus' life and ministry from research rather than from eyewitness observations (Luke 1:1-4). Therefore he was not one of the disciples who travelled with Jesus.

The early church identified the writer as Luke. The heretic Marcion is the earliest witness we have to Luke's authorship (c. 135 A.D.). The Muratorian Canon (c. 180 A.D.) mentioned Luke as the writer too. It described him as the physician who accompanied Paul on his journey (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; Phile. 24; 2 Tim. 4:11). Irenaeus (c. 180-185 A.D.) also believed Luke wrote this Gospel and called him the "inseparable" companion of Paul.¹ Later church fathers referred to Luke as the writer of this Gospel. Luke was evidently a Gentile (cf. Col. 4:10-14).² Church tradition identified Antioch of Syria as Luke's hometown, but this is impossible to validate.

Distinctive Features

The main doctrines of systematic theology that Luke stressed were Christology, soteriology, pneumatology, and eschatology. There is much emphasis on the glory of God, prayer, miracles, the divine plan that Jesus fulfilled, Israel, believing, discipleship, forgiveness, and God's Word.³

Luke stressed Jesus' concern for all people, especially for individuals that society of His day despised such as the poor, women, children, and "sinners." He used the Greek term nomikos, which means "lawyer," rather than the Hebrew term grammateus, meaning "scribe." He emphasized Jesus' practical teachings, such as what He taught about money (cf. chs. 12 and 16).

"In terms of its worldview, its theology, and its practical presentation of principles, this Gospel explains how we can serve God better."⁴

Luke showed interest in purpose, fulfillment, and accomplishment. He documented the joy that resulted from Jesus' saving and healing works. He stressed Jesus' call for people to become His disciples. He portrayed Jesus as dependent on the Holy Spirit and on the Father through prayer. Finally, Luke recorded many examples of Jesus' power.

"Luke's Gospel gives a reader a more comprehensive grasp of the history of the period than the other Gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John."⁵

This is the longest book in the New Testament. Together with Acts it comprises about 27% of the Greek New Testament.⁶ Luke is the longest book in the New Testament, Matthew is second, and Acts is third, but only slightly shorter than Matthew.

Purposes

The Gospel of Luke is one of the books of the Bible that states the purpose of the writer. Luke said that he wrote to inform Theophilus about the truthfulness of the gospel that he had heard (1:4). In Acts, Luke said he had written previously about the things that Jesus began to do and teach before His ascension (Acts 1:1-2). He then proceeded to record the things Jesus continued to do and teach after His ascension through His apostles in Acts. Presumably Luke wrote both his Gospel and Acts with a larger audience than just Theophilus in view.

The distinctive emphases of the Gospel help us to identify secondary purposes. Luke demonstrated a zeal to convince his readers of the reliability of the facts that he recorded so they would believe in Jesus and become Christians. This concern is also clear in Acts.⁷ Obviously he wrote to preserve the record of events that happened during Jesus' earthly ministry, but few ancient writers wrote simply to narrate a chronicle of events.⁸ They wrote to convince their readers of something, and they used history to do that. Notwithstanding historical accuracy was important to them.⁹ We believe that Luke's Gospel is an accurate continuation of biblical history that God preserved in Scripture. This Gospel constitutes an apologetic for Christianity that would have been of special interest to Greeks because of Luke's selection of material, vocabulary, and style.¹⁰

Original Audience

Evidently Theophilus was a real person.¹¹ His name is Greek and means "friend of God." He appears to have been a fairly recent convert to Christianity from Greek paganism. Consequently it appears that Luke wrote for people such as Theophilus originally. Before his conversion, Theophilus may have been one of the Gentile God-fearers to which Luke referred several times in Acts. The God-fearers were Gentiles who had a certain respect for and who wanted to learn more about the God of the Jews. They came to the Jewish synagogues and listened to the Jewish Scriptures read there. Luke's orientation of his Gospel to the secular world and his references to Judaism also suggest that he wrote his Gospel with these people in mind. His use of the Septuagint version and his interest in the God-fearers suggest this too. The God-fearers had turned from Greek polytheism to Jewish monotheism, but many of them were not familiar with Palestinian geography and culture. Luke clarified these matters for his readers when necessary. The God-fearers were the Gentiles whom Paul found to be the most receptive soil for the gospel seed. Luke himself may have been one of this group, though there is no way to prove or to disprove that possibility.

"[Luke] writes to reassure the Christians of his day that their faith in Jesus is no aberration, but the authentic goal towards which God's ancient dealings with Israel were driving."¹²

By the first century most of the pagan Greeks had stopped believing in the gods and goddesses of their mythology and had abandoned fatalism. Many of them were following Eastern "mystery" religions that competed with Christianity for their allegiance. Both beliefs offered saviors, but the Savior of Christianity was a personal resurrected Lord whereas the savior of the mystery religions was impersonal and ideal. Luke evidently wrote to persuade these people to believe in Jesus and to give them a solid factual basis for their faith.

"That he wrote for an urban church community in the Hellenistic world is fairly certain."¹³

Literary Characteristics

Experts in Greek literary styles acknowledge Luke's style and structure as superb.¹⁴ No one knows Luke's educational background, but clearly he had training in Greek composition as well as medicine and a talent for writing. Luke used many words that the other Gospel writers did not, and many of them show a wide literary background. He also used several medical and theological terms that are unique. Luke's use of Semiticisms shows that he knew the Hebrew Old Testament well. However, his preference for the Septuagint suggests that it was the version his readers used most. Probably Luke was a Gentile who had much exposure to Semitic idioms from Paul and other Jews. He was a skillful enough writer to use chiasms as a major structural device.¹⁵ Chiasms were both Jewish and Greek literary devices that gave unity to a composition or section of text. Acts also contains them. Luke also repeated similar stories with variations (cf. 1:80; 2:40; 2:52). This literary device aids learning while giving additional new insights. He also tended to use a particular term frequently in one or more passages and then rarely or never after that. This makes the term stand out and calls attention to it where it occurs.¹⁶

Date

Practically all scholars believe that Luke wrote his Gospel before he wrote Acts. Many conservative scholars hold that he wrote Acts during Paul's first Roman imprisonment during which the book ends (60-62 A.D.). Luke accompanied Paul during much of that apostle's missionary ministry. At times Luke was not with Paul, but he was ministering as Paul's representative in one or another of the churches that Paul had founded. Evidently Paul was Luke's primary source of information for his Gospel and Acts as Peter was Mark's primary source for the second Gospel. Luke may have written his Gospel during Paul's first imprisonment in Rome along with Acts. However, it seems more likely in view of how Luke introduced these two books that he wrote the Gospel sometime earlier than Acts. Luke had the most time to write this Gospel during Paul's Caesarean imprisonment (57-59 A.D., cf. Acts 24:1-26:32). This seems to me to be the most probable date of writing.¹⁷

Message¹⁸

The first Gospel presented Jesus as the King. The second Gospel presented Him as the Servant. The third Gospel presents Him as the perfect Man. Matthew wrote to Jews about their King. Mark wrote to Romans about a Servant. Luke wrote to Greeks about the ideal Man. The title "Messiah" is most fitting for Jesus in Matthew. The title "Suffering Servant" is most appropriate in Mark. "Son of Man" is the title most characteristic of Luke's presentation of Jesus.

Luke stressed the saving work of Jesus in His Gospel. He presented Jesus as the Savior of mankind. He also proclaimed Jesus' work of providing salvation for mankind. Let us consider first the Savior that Luke presents and then the salvation that the Savior came to provide.

Luke presented Jesus as the Savior in three different relationships. He presented Him as the first-born of a new race. Second, He presented Him as the older brother in a new family. Third, He presented Him as the redeemer of a lost humanity.

Let us consider first Luke's concept of Jesus as the first-born of a new race. Luke's genealogy reveals how the writer wanted the reader to regard Jesus. Matthew traced Jesus' lineage back to David and Abraham in his genealogy to show His right to rule as Israel's Messiah. Luke traced Jesus' ancestry back to Adam. He did this to show Jesus' humanity.

However, Luke went back even farther than that to God. This indicates that Jesus was not just like other humans who descended from Adam. He was, as the Apostle Paul called Him, the "Last Adam." The first Adam that God placed on this earth failed and plunged his race into sin and death. The last Adam that God placed on the earth did not fail but saved His race from sin and brought it new life. The first man begins the Old Testament, but the "Second Man," to use another Pauline title, begins the New Testament. As Adam headed one race, so Jesus heads a new race. Both Adams were real men. Thus both men head real races of mankind. Luke viewed Jesus as succeeding where Adam failed, as atoning for Adam's transgression.

For Jesus to undue the consequences of Adam's fall, He had to be more than just a good man. He had to be a perfect man, a sinless man. Therefore Luke stressed Jesus' sinlessness. He did this primarily in his account of Jesus' birth. Luke stressed the virgin conception of Jesus. The Holy Spirit, not a sinful human, fathered Jesus. God regards the male as responsible in the human family. Husbands are responsible for their wives. Fathers are responsible for their children. God held Adam, not Eve, responsible for his descendants.

Human beings are sinners for three separate reasons. First, we are sinners because we commit acts of sin. However even if we never committed one act of sin we would still be sinners because we, second, inherited a sinful human nature. This nature apparently comes through our fathers (cf. Heb. 7:9-10).¹⁹ Third, we are sinners because God has imputed the guilt of Adam's sin to us because he is the head of the race to which we belong.

Jesus was not a sinner. He did not commit any acts of sin. Second, He did not inherit a sinful nature from His human father because God was His real Father. Third, God did not impute Adam's sin to Jesus because Jesus was the direct descendant of God and therefore the head of a new race. God gave the first Adam life by breathing the breath of life into the body that He had created. Likewise God gave the second Adam life by implanting His divine life into a body that He had created, namely Mary's body.

The doctrine of the virgin birth is extremely important because it establishes the sinlessness of Jesus in two of the three ways whereby people become sinners. If a virgin did not conceive Jesus, then He was a sinner. If Jesus was a sinner, then He cannot be the Savior.

The third way a person becomes a sinner is by committing acts of sin. Luke showed that Jesus did not do this in his account of Jesus' temptations.

In the wilderness Satan subjected Jesus to the strongest temptations that humans face. Satan directed Jesus' three tests at the three areas of human personality that constitute the totality of human existence. These areas are doing (the lust of the flesh), having (the lust of the eyes), and being (the pride of life). These are the same three areas in which Satan attacked Eve.

The first man fell in a garden, an environment conducive to withstanding temptation. The Second Man overcame temptation in a wilderness, an environment conducive to yielding to temptation. Rather than showing at every turn in Jesus' life that He did not sin, Luke showed that in the supreme test of His life Jesus did not sin. However, he continued to note Jesus' conflict with Satan, demons, and sin throughout His life. Luke's record of these encounters also demonstrates Jesus' sinlessness.

At the Transfiguration, God declared His Son acceptable to Him. This meant that He was sinless.

Second, Luke presented Jesus as the older brother in a new family. Since Jesus was the head of a new race we might think that Luke would have presented Jesus as a father. Jesus was the first and therefore the source of all that follow in the race that He established. Nevertheless Luke stressed Jesus' likeness with those in the new race. He is as an elder brother to us who have new life through Him. This is not to deny His deity. In one sense Jesus is completely different from us since He is God. However, Luke stressed the sense in which He is like us, namely in His humanity. He is one of us, fully human.

Luke presented Jesus as a man among men. He of all the Gospel writers wanted his readers to appreciate the fact that Jesus was a real person. There are many small indications of this throughout this Gospel that I have tried to identify in the notes. Luke did this because he was evidently writing to Greeks. Greeks had a background in polytheism and mythology. Because of their cultural background they tended to think of gods as superhumans. They were not real people, but they had the characteristics of people expanded into superhuman proportions. Luke wanted his readers to realize that Jesus was not that type of god. He was fully human, but He was also sinless. He had superhuman powers, but He was not the type of superman that the Greeks imagined.

Jesus was a fellow human being albeit sinless. This is very hard for us to imagine. Therefore Luke put much in his Gospel that helps us understand Jesus, from His birth announcements to His ascension into heaven.

Third, Luke presented Jesus as the redeemer of a lost humanity. Since he was writing to Greeks, Luke did not identify many allusions to the Old Testament or to Jewish life and history. These allusions are in the text, but Luke did not draw attention to them. One of the outstanding concepts in Israelite life that Luke did not identify as such, but which overshadows his portrait of Jesus, is the kinsman redeemer. His presentation of Jesus fits the image of the Jewish kinsman redeemer remarkably.

The kinsman redeemer had to be the next of kin to the person he redeemed. Luke presented Jesus as qualifying as our redeemer in this respect. He was a man as we are. Therefore He could provide redemption for His needy brothers.

The kinsman redeemer also had to accept personal responsibility for those he purposed to save from their miserable estate. Luke presented Jesus as taking personal responsibility for lost sinners. He recorded Jesus saying that He had to go to the Cross. He viewed the salvation of mankind as something that He needed to accomplish because He had made a personal commitment to do so. That commitment began in heaven but continued on earth throughout Jesus' life.

The kinsman redeemer had to overcome those who opposed his brethren. Luke presented Jesus as conflicting with Satan and his hosts. He showed Him interceding for the Father's help for His tempted brethren, Peter in particular. Jesus won the victory over mankind's great enemy for His brethren.

The kinsman redeemer had to create an opportunity for his brother's redemption. Luke presented Jesus as doing this. Luke's distinctive presentation of Jerusalem as Jesus' city of destiny contributes to this theme. Jesus deliberately advanced toward Jerusalem and the Cross because He was creating an opportunity for mankind's redemption.

The kinsman redeemer turned his back on his personal rights and privileges to provide redemption for his brother. Luke presented Jesus doing this as well. Jesus modeled this strongly for His disciples in this Gospel. He also taught the importance of disciples doing this so we can bring salvation to our brothers.

These themes are very strong in Luke. Jesus is the head of an entirely new race of people, the redeemed. He is the elder brother who provides an example for His brethren to follow. He is the Savior who has come "to seek and to save the lost."

We have considered how Luke presents Jesus as the Savior. Now let us turn to what he revealed about salvation. The key verse in the Gospel is 19:10: "The Son of Man is come to seek and to save the lost." We have been looking at the Son of Man. Now let us look as seeking and saving the lost.

Luke reveals that the Son of Man has redeemed mankind. This Gospel is a record of God's redeeming work in Jesus Christ. Jesus' work on the Cross is the climax of this Gospel as it is the climax of all the Gospels and history itself. Jesus was born to die. By His death Jesus purchased mankind's freedom at the cost of His own life. Jesus instituted the Lord's Supper so His disciples would always keep the memory of the significance of His death freshly before them. The Christian mission is to tell the world about this redemption.

Through redemption God regenerates those who are dead in sin. This is the second step in God's plan of seeking and saving the lost. Believers receive new life when they believe on Jesus. Comprehending what this new life involves, learning how to live in view of its reality, and appreciating its great potential are all things that Luke stressed in this Gospel. Jesus' disciples struggled with learning this as we do. Luke recorded many of Jesus' teachings that are helpful in understanding and appreciating regeneration.

Through regeneration God brings believers into relationship with Himself. This is the third step in this great salvation process. Luke helps the reader understand the difference between trusting for salvation and working for rewards. What is our relationship to Jesus as His followers? What are our privileges and our responsibilities? How does prayer enter into our relationship? Luke has more to say to disciples about our relationship to the Father and the Son than any other Gospel evangelist.

Then through relationship with Himself, God prepares believers for life after death as members of a new race. Luke recorded much that is of great help for us as readers here too. What is the next phase of our life with God going to be like? How should we prepare for it? What is ahead in the future? Luke teaches us what it means to be a member of the new redeemed race of humanity.

In addition to the central teaching of this Gospel let me also point out what I believe are the reasons for its abiding appeal. These are two: the personality of Jesus and the presentation of discipleship.

The personality of Jesus as Luke presents Him in this Gospel is very appealing. Possibly three things make Him so.

First, we feel that we can identify with the Jesus of Luke's Gospel. This is probably because Luke presented Him as a real man. It may be harder to identify with a King or with a Suffering Servant to say nothing about God, John's emphasis. Even though He is perfect He is someone with whom we feel a natural kinship because we share humanity together. Jesus faced what we do yet He was pleasing to God. This is very encouraging.

Second, the Jesus of Luke's Gospel is attractive because He is different from us. Even though we are of the same kind, He holds a fascination for us because He was the personification of ideal humanity. He was everything that God intended man to be. It is thrilling to view someone like that since we all fall so far short of what we should be.

Third, this Jesus is attractive because He was so sympathetic. One of the characteristic features of Luke's Gospel is the many references it contains to Jesus' concern for the needy including women, the poor, the sick, and outcasts of society. We read of the social outcasts of Jesus' day flocking to Him and feeling at home in His presence. We see Him welcoming children, and we feel ourselves drawn to Him.

Another reason for the appeal of this book is its presentation of discipleship. It contains some of the most straight talk and challenging demands for followers of Jesus that the New Testament holds. We read Jesus telling us that unless we hate our family members we cannot be His disciples, (14:26). He taught that we have to deny ourselves (14:27). We have to renounce all that we have (14:33). Interestingly these three conditions correspond to the three things that we mentioned earlier that Luke pointed out about Jesus.

Jesus calls us to sever our connections with our old race because we have become members of a new race. Jesus taught that our spiritual relations are really closer than our physical relations. Therefore we should let these old relations go if they interfere with our participation in the affairs of our new race.

Jesus calls us to accept the same responsibility that He accepted since we are now brothers. He denied Himself and took up His cross for us. Now we are brothers so we need to do the same for Him. Brothers sacrifice for each other.

Jesus also calls us to give up everything for Him. Having received the benefits of redemption because of the work of our Kinsman Redeemer who paid a great price for us, we need to pay a great price too. The price He calls us to pay is not to earn redemption. He has given that to us as a gift. It is to express our gratitude to Him for His grace and to advance the mission that He has given us to fulfill. He had a mission from God, and He gave up everything to fulfill it. We, too, have a mission from God, and we need to give up everything to fulfill it.

Finally this Gospel has a two-fold application, to the church and to the world.

To the church Luke says, "Be witnesses" (24:48).

We are to be such in view of the relationship that we now enjoy with the Son of Man. We should be such for three reasons. We have experienced redemption. We enjoy His fellowship. We have a future as members of a new race.

We are to be His witnesses also in view of the lost condition of mankind. Jesus came to seek and to save the lost. Our fellowship with Jesus requires participation in His mission to seek and to save the lost. We can do this for three reasons. He has transformed our lives. He will open people's eyes with His Word. He has empowered us with His Spirit (cf. ch. 24).

To the world Luke says, "You are lost, but the Son of Man has come to seek and to save the lost." A Redeemer has come. A brother is available. A new life is possible. Behold the Man! He understands you. Yet He is different from you. But He will receive you.

Constable: Luke (Outline)

Outline

I. Introduction 1:1-4

II. The birth and childhood of Jesus 1:5-2:52

A. The announcement of John the Baptist's birth 1:5-25

1. The introduction of John's parents 1:5-7

2. The angel's announcement to Zechariah 1:8-23

3. The pregnancy of Elizabeth 1:24-25

B. The announcement of Jesus' birth 1:26-56

1. The introduction of Mary and Joseph 1:26-27

2. The angel's announcement to Mary 1:28-38

3. Mary's visit to Elizabeth 1:39-56

C. The birth and early life of John the Baptist 1:57-80

1. The naming of John 1:57-66

2. Zechariah's song of praise 1:67-79

3. The preparation of John 1:80

D. The birth and early life of Jesus ch. 2

1. The setting of Jesus' birth 2:1-7

2. The announcement to the shepherds 2:8-20

3. Jesus' circumcision 2:21

4. Jesus' presentation in the temple 2:22-38

5. Jesus' development in Nazareth 2:39-40

6. Jesus' visit to the temple as a boy 2:41-50

7. Jesus' continuing growth 2:51-52

III. The preparation for Jesus' ministry 3:1-4:13

A. The ministry of John the Baptist 3:1-20

1. The beginning of John's ministry 3:1-6

2. John's preaching 3:7-18

3. The end of John's ministry 3:19-20

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

IV. Jesus' ministry in and around Galilee 4:14-9:50

A. Jesus' teaching ministry and the response to it 4:14-5:11

1. An introduction to Jesus' Galilean ministry 4:14-15

2. Jesus' teaching in Nazareth 4:16-30

3. Jesus' ministry in and around Capernaum 4:31-44

4. The call of Peter, James, and John 5:1-11

B. The beginning of controversy with the Pharisees 5:12-6:11

1. Jesus' cleansing of a leprous Jew 5:12-16

2. Jesus' authority to forgive sins 5:17-26

3. Jesus' attitude toward sinners 5:27-32

4. Jesus' attitude toward fasting 5:33-39

5. Jesus' authority over the Sabbath 6:1-5

6. Jesus' attitude toward the Sabbath 6:6-11

C. Jesus' teaching of His disciples 6:12-49

1. The selection of 12 disciples 6:12-16

2. The assembling of the people 6:17-19

3. The Sermon on the Mount 6:20-49

D. Jesus' compassion for people ch. 7

1. The healing of a centurion's servant 7:1-10

2. The raising of a widow's son 7:11-17

3. The confusion about Jesus' identity 7:18-35

4. The anointing by a sinful woman 7:36-50

E. Jesus' teaching in parables 8:1-21

1. The companions and supporters of Jesus 8:1-3

2. The parable of the soils 8:4-15

3. The parable of the lamp 8:16-18

4. The true family of Jesus 8:19-21

F. Jesus' mighty works 8:22-56

1. The stilling of the storm 8:22-25

2. The deliverance of a demoniac in Gadara 8:26-39

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

G. Jesus' preparation of the Twelve 9:1-50

1. The mission of the Twelve to Israel 9:1-6

2. Herod's question about Jesus' identity 9:7-9

3. The feeding of the 5000 9:10-17

4. Peter's confession of faith 9:18-27

5. The Transfiguration 9:28-36

6. The exorcism of an epileptic boy 9:37-43a

7. Jesus' announcement of His betrayal 9:43b-45

8. The pride of the disciples 9:46-50

V. Jesus' ministry on the way to Jerusalem 9:51-19:27

A. The responsibilities and rewards of discipleship 9:51-10:24

1. The importance of toleration 9:51-56

2. The importance of self-denial 9:57-62

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

B. The relationships of disciples 10:25-11:13

1. The relation of disciples to their neighbors 10:25-37

2. The relation of disciples to Jesus 10:38-42

3. The relation of disciples to God the Father 11:1-13

C. The results of popular opposition 11:14-54

1. The Beelzebul controversy 11:14-26

2. The importance of observing God's Word 11:27-28

3. The sign of Jonah 11:29-32

4. The importance of responding to the light 11:33-36

5. The climax of Pharisaic opposition 11:37-54

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

1. The importance of fearless confession 12:1-12

2. The importance of the eternal perspective 12:13-21

3. God's provisions for disciples 12:22-34

4. The coming of the Son of 12:35-48

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

7. A sign of Jesus' ability to affect change 13:10-17

E. Instruction about the kingdom 13:18-14:35

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

3. Jesus' postponement of the kingdom 13:31-35

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

1. The setting for Jesus' teaching 15:1-2

2. The parable of the lost sheep 15:3-7

3. The parable of the lost coin 15:8-10

4. The parable of the lost son 15:11-32

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

2. Jesus' rebuke of the Pharisees for their greed 16:14-31

H. Jesus' warning about disciples' actions and attitudes 17:1-19

1. The prevention of sin and the restoration of sinners 17:1-4

2. The disciples' attitude toward their duty 17:5-10

3. The importance of gratitude 17:11-19

I. Jesus' teaching about His return 17:20-18:8

1. A short lesson for the Pharisees 17:20-21

2. A longer explanation for the disciples 17:22-37

3. The parable of the persistent widow 18:1-8

J. The recipients of salvation 18:9-19:27

1. The parable of the Pharisee and the tax collector 18:9-14

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

4. Jesus' passion announcement and the disciples' lack of perception 18:31-34

5. The healing of a blind man near Jericho 18:35-43

6. Zaccheus' ideal response to Jesus 19:1-10

7. The parable of the minas 19:11-27

VI. Jesus' ministry in Jerusalem 19:28-21:38

A. The Triumphal Entry 19:28-40

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

1. Jesus' sorrow over Jerusalem 19:42-44

2. Jesus' cleansing of the temple 19:45-46

3. A synopsis of Jesus' teaching in the temple 19:47-48

C. Jesus' teachings in the temple 20:1-21:4

1. The controversy over authority 20:1-8

2. The parable of the wicked tenant farmers 20:9-19

3. The question of tribute to Caesar 20:20-26

4. The problem of the resurrection 20:27-40

5. Jesus' question about David's son 20:41-44

6. Jesus' condemnation of the scribes 20:45-47

7. Jesus' commendation of a widow 21:1-4

D. Jesus' teaching about the destruction of the temple 21:5-36

1. The setting and the warning about being misled 21:5-9

2. The need for faithful perseverance 21:10-19

3. The judgment coming on Jerusalem 21:20-24

4. The second coming of the Son of 21:25-28

5. The certainty of these events 21:29-33

6. The concluding exhortation to watchfulness 21:34-36

E. A summary of Jesus' ministry in Jerusalem 21:37-38

VII. Jesus' passion, resurrection, and ascension 22:1-24:53

A. The plot to arrest Jesus 22:1-6

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

B. The preparations for the Passover 22:7-13

C. Events in the upper room 22:14-38

1. The Passover meal 22:14-18

2. The institution of the Lord's Supper 22:19-20

3. Jesus' announcement of His betrayal 22:21-23

4. Teaching about the disciples' service 22:24-30

5. Jesus' announcement of Peter's denial 22:31-34

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

1. Jesus' preparation in Gethsemane 22:39-46

2. Judas' betrayal 22:47-53

E. The trials of Jesus 22:54-23:25

1. Peter's denial of Jesus 22:54-62

2. The mockery of the soldiers 22:63-65

3. Jesus' trial before the Sanhedrin 22:66-71

4. Jesus' first appearance before Pilate 23:1-7

5. Jesus' appearance before Herod 23:8-12

6. Jesus' second appearance before Pilate 23:13-25

F. The crucifixion of Jesus 23:26-49

1. Events on the way to Golgotha 23:26-32

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

I. The post-resurrection appearances of Jesus 24:13-49

1. The appearance to the disciples walking to Emmaus 24:13-35

2. The appearances to the disciples in Jerusalem 24:36-49

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

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Geyser, A. S. "The Youth of John the Baptist." Novum Testamentum 1 (1956):70-75.

Goodspeed, E. J. "Some Greek Notes: I. Was Theophilus Luke's Publisher?" Journal of Biblical Literature 73 (1954):84.

Gromacki, Robert. The Virgin Birth: Doctrine of Deity. Nashville: Thomas Nelson, 1974.

Han, Kyu Sam. "Theology of Prayer in the Gospel of Luke." Journal of the Evangelical Theological Society 43:4 (December 2000):675-93.

Harvey, A. E. The New English Bible: Companion to the New Testament. Cambridge: Oxford University Press and Cambridge University Press, 1970.

Hawkins, John Caesas. Horae Synopticae; Contributions to the Study of the Synoptic Problem. 1909. Reprint ed. Grand Rapids: Baker Book House, 1968.

Helyer, Larry R. "Luke and the Restoration of Israel." Journal of the Evangelical Theological Society 36:3 (September 1993):317-29.

Hendriksen, William. Exposition of the Gospel According to Luke. Grand Rapids: Baker Book House, 1978.

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_____. "The Blind Men at Jericho." Bibliotheca Sacra 122:488 (October-December 1965):319-30.

_____. "The Centurion's Faith in Matthew and Luke." Bibliotheca Sacra 121:484 (October-December 1964):321-32.

_____. "Stop and Think! (Luke 14:13-14), Rewardable Hospitality." The KERUGMA Message 3:1 (Spring 1993):1, 3.

_____. "The Women and the Empty Tomb." Bibliotheca Sacra 123:492 (October-December 1966):301-9.

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_____. Jerusalem in the Time of Jesus. Rev. ed. Translated by S. H. Hooke. New York: Scribner, 1963.

_____. New Testament Theology. New York: Scribners, 1971.

_____. The Parables of Jesus. Translated by S. H. Hooke. London: SCM, 1963.

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_____. "Theological Motifs in the Transfiguration Narrative." In New Dimensions in New Testament Study, pp. 162-79. Edited by Richard N. Longenecker and Merrill C. Tenney. Grand Rapids: Zondervan Publishing House, 1974.

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_____. "On the Mount - on the Plain (Mt. V. 1 - Lk. VI. 17)." Novum Testamentum 9 (1967):124-31.

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_____. The Gospel of Luke. New International Greek Testament Commentary series. Exeter, England: Paternoster Press, 1978.

_____. Luke: Historian and Theologian. Grand Rapids: Zondervan Publishing House, 1971.

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_____. S.v. "Quirinius," by F. F. Bruce.

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_____. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

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_____. "The Lukan Presentation of Jesus' Ministry in Galilee." Review and Expositor 64 (1967):485-97.

_____. "Prophecies of Future Greatness: The Contribution of Greco-Roman Biographies to an Understanding of Luke 1:5-4:15." In The Divine Helmsman: Studies on God's Control of Human Events, Presented to Lou H. Silberman, pp. 129-41. Edited by James L. Crenshaw and Samuel Sandmel. New York: Ktav Publishing House, 1980.

_____. Reading Luke: A Literary and Theological Commentary on the Third Gospel. New York: Crossroad Publishing Co., 1982.

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_____. The Narrative Unity of Luke-Acts: A Literary Interpretation. Vol. 1: The Gospel according to Luke. Philadelphia: Fortress Press, 1986.

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_____. S.v. "hepta," by K. H. Rengstorf.

_____. S.v. "makarios," by F. Hauck and G. Bertram.

_____. S.v. "nestis," by J. Behm.

_____. S.v. "pais," by Albrecht Oepke.

_____. S.v. "paristemi, paristano," by Bo Reicke.

_____. S.v. "pascha," by Joachim Jeremias.

_____. S.v. "stole," by Ulrich Wilckens.

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Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Coins," by Gleason L. Archer.

_____. S.v. "Demon, Demoniac, Demonology," by R. K. Harrison.

_____. S.v. "Diseases of the Bible," by R. H. Pousma.

_____. S.v. "Samaritans," by J. L. Kelso.

_____. S.v. "Quirinius," by E. M. Blaiklock.

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Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, ( Greek: autoptai ) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that tradition, in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an infallible Church-authority, to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's Self-interpreting Bible, in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, apostolical tradition, and Church-authority.

====================

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

The writer of this Gospel, Luke, has been, by some, thought, as Origen ^a relates, to be the same with Lucius, mentioned in Rom 16:21, but he seems rather to be, and without doubt is, Luke the beloved physician, who was a companion of the Apostle Paul in great part of his travels in the Gentile world: he came with him to Jerusalem, and from thence accompanied him to Rome, and continued with him when in prison, and was with him to the last; see Act 16:10, &c. Col 4:14. Jerom ^b, and others, say, he was a physician of Antioch in Syria; where it may be the Apostle Paul met with him, and might be the happy instrument of his conversion; so that he seems to be, by nation, a Syrian, as Jerom ^c calls him. Grotius thinks his name is Roman, and that it is the contraction of Lucilius. It is not an Hebrew name, but might be in common use in Syria; for though the Jews reckon owqwl, "Lukus", among foreign names, yet say ^d a it was a very illustrious one, and well known to them, as it may well be thought to be if Syriac, the language being spoke by them: and many Jews lived in Syria, and particularly in Antioch. Some say that this Gospel was written by the advice, and assistance, and under the direction of the Apostle Paul, as the Gospel according to Mark was by that of Peter; though the following preface does not seem so well to accord with this. Eusebius says ^e that it was the sense of the ancients, that whenever the Apostle Paul makes mention of his Gospel, he intends this according to Luke. The time of the writing of it is not certain; some say it was written in the fifteenth year after the ascension of our Lord; others in the twenty second; and others in the twenty seventh. It is commonly thought to have been written after the Gospels of Matthew and Mark, according to the order in which it stands; but this is rejected by some learned men, who rather think that Luke wrote first of all: and indeed, there are some things in his preface which look as if there had not, as yet, been any authentic account published, at least which was come to the knowledge of this evangelist. The place where he wrote it is also uncertain. Jerom says ^f, he wrote it in the parts of Achaia, perhaps at Corinth: according to the titles prefixed to the Syriac and Persic versions, he wrote it in Alexandria: the former of these runs thus;

"the Gospel of Luke, the Evangelist, which he spake and published in Greek in Alexandria the great.''

And the latter thus;

"the Gospel of Luke, which he wrote in the Greek tongue in Alexandria of Egypt.''

However, it is agreed on all hands, that it is genuine, and of divine inspiration. Eusebius ^g relates, that it was affirmed by some, that this Gospel, together with those of Matthew and Mark, were brought to the Apostle John, who approved of them, and bore witness to the truth in them.

College: Luke (Book Introduction)

FOREWORD

"Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" to attempt to place in the hands of a popular audience the best of recent scholarship in an easily readable form. My prayer will have been answered if those without specialized training are able to come to a deeper understanding of Luke's message as a result of these efforts.

My debt to those who have written before me will be demonstrated throughout the commentary. I am equally indebted to many who have spent hours reading and making suggestions which have vastly improved my work. To my student assistant, Meg Grandstaff; to my mother, Peggy Black; and to my colleagues, Terry Briley, Brandon Fredenburg, and Gary Holloway, I can only say, "Thank you" and "I owe you one." I must also thank Lipscomb University for the Faculty Summer Grant which gave me the summer of 1996 to work on the book.

My greatest gratitude goes to Margo, Sara, Jessica, and Allison, who have tolerated too many hours taken away from them. They fill all my days with joy, and I must ask with Elizabeth (Luke 1:43), "Why am I so favored" to be their husband and father?

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the New Testament, including Bible class teachers, preachers, college students, and other motivated readers. The reader need not be acquainted with the Greek language or scholarly tools and methodology. The single goal of the present commentary is to place modern readers into the shoes of the first readers of Luke's Gospel. Two questions have been constantly asked: What did Luke want his readers to grasp as he penned each section? And what did he want them to believe and to do after they had read the whole? My assumption is that the Gospel of Luke was written for us but not directly to us. Since it was originally written for a people of a different culture almost two thousand years ago, we must attempt to understand it as they understood it in order to be faithful to Luke's intent.

Luke wrote in order to encourage active faith in Jesus, and he did so through the use of narrative literature. To put it differently, Luke has written to tell his readers what to believe, what reasons there are for believing, and what it means to live as a believer. To make his case he has chosen to tell a story, a literary form with few imperatives and exhortations directly to the reader. Since narratives teach indirectly, the reader must learn to "read between the lines" in order to grasp the message.

I have therefore taken a literary and theological approach in this commentary. I believe that Luke has given many clues regarding his intent and that a proper reading will discover that intent. Put simply, his method is to tell the story of Jesus, highlighting those aspects of the story which his readers need most to hear. He has woven many themes into the plot which begins with the birth and ends with the death and resurrection of Jesus. To understand his message, then, the reader must read the whole, paying close attention to the plot and the characters and to the many repeated themes. Therefore I am more concerned with Luke's message in any given story than I am with the attempt to discover how his source(s) told the story. Similarly, I am more concerned with the reasons for Luke's references to various events than I am with our ability to confirm the historicity of those events.

For each episode or section in Luke's Gospel, we will be concerned first with any terms, customs, institutions, places, and beliefs which might be unfamiliar to the modern reader. We will therefore offer brief introductions to Herod Antipas, first-century eating customs, messianic beliefs, and dozens of other matters with which Luke's readers would already be familiar. Our second and most important concern will be to discover the function of each section in the larger story. Does it further the plot, teach a lesson on what it means to be a disciple, encourage deeper faith, or function in some other way?

A third feature of the present commentary is the attempt to summarize Luke's teaching on a variety of topics. Luke had several areas of special concern, evidenced by his dealing with them again and again. The reader will find in the table of contents a list of one- or two-page treatments of special topics such as women, the poor, the Law, the Holy Spirit, prayer, the kingdom of God, and many others.

A final special interest (to be explained further in the introduction below) is the effort to relate the Gospel of Luke to its companion volume, the book of Acts. The reader gains inspired insight into what Luke thinks about the teachings of Jesus when he or she sees Jesus' disciples in Acts carrying out those teachings. We will regularly look ahead to Acts to understand what Jesus means in the Gospel of Luke.

I am greatly indebted to the fine commentaries on Luke's Gospel by Johnson, Nolland, Stein, and Tiede. These works, which have different purposes and perspectives, have been tremendously helpful in my writing. I have tried to footnote them when appropriate. However, having used them for several years, I am no longer sure whether many ideas are my own or borrowed from them. I recommend these four commentaries to the reader who wants more than I have provided herein. I have directed the reader to Stein's work more than the others, because his will prove easiest to understand for the nonspecialist.

AUTHORSHIP

The Gospel of Luke is anonymous. Like the other three Gospels, it makes no claim regarding authorship. However, from the late second century until the 19th, no one seems to have questioned that Luke the physician wrote Luke and Acts.

The Third Gospel was known as "The Gospel of Luke" by at least the late second century in order to distinguish it from the other three. It is impossible to know just why the early church attributed the book to Luke. Some would argue that he indeed wrote the book, and that his name was therefore associated with it from the beginning. Others argue that early Christians derived its authorship from evidence within the book of Acts (to be discussed below).

Supporting this early tradition are the Muratorian Canon (A.D. 170-180), Irenaeus (late 2nd century), the earliest actual copy of the Gospel (Bodmer Papyrus XIV, 175-225), an ancient Prologue to the Gospel written against the heretic Marcion (late 2nd), Tertullian (207-208), and later Origen (254), Eusebius (303), and Jerome (398). Such is the external evidence for Lukan authorship, and it is quite strong.

The internal evidence is also strong, and it comes from volume two, the book of Acts. There the author uses the first person plural pronoun ("we") in narrating the events in the life of Paul on three occasions (16:10-17; 20:5-15; 21:1-18; 27:1-28:16; often called the "we-passages" of Acts). These sections imply that the author was with Paul in Asia Minor, Macedonia, Judea, on the Mediterranean, and in Rome.

This of course does not point directly to Luke, but it does encourage some detective work on the part of the reader. Who was with Paul during these times? Paul's letters and Acts suggest a number of traveling companions (see the relevant portions of Acts and especially Col 4, Phlm, and 2 Tim 4). When one eliminates those whom the author mentions by name in Acts, and if one assumes that the author of Luke-Acts was a Gentile (see below), Luke emerges as the most likely author, given the strong weight of tradition.

Given strong external and internal evidence for Lukan authorship, one may wonder why much of contemporary scholarship rejects the notion entirely. The answer is based on internal evidence which is said to disallow Lukan authorship. Quite simply, the book of Acts presents a view of Paul the Christian who appears to be quite different from the Paul who wrote the letters, especially Galatians. The book of Acts does not cite or even mention Paul's letters. More significantly, it is argued that the theological portrait of Paul in Acts could not have been painted by a companion of Paul. Luke's portrait is especially problematic with regard to Paul's stance on keeping the Law. We must admit that it is somewhat surprising when Paul, who wrote that, "All who rely on observing the Law are under a curse," (Gal 3:10), consistently upholds the Law in Acts. Most notably, James in Acts 21:24 encourages Paul to help the four men under a vow in order to show that "you yourself are living in obedience to the Law."

At the risk of oversimplifying a very complex discussion, several points should be noted. First, we should admit and not apologize for the fact that Luke and Paul have very different agendas in writing their works. This has necessarily influenced which events they narrate and what they emphasize theologically. Paul is writing for churches in crises and tends to address only those areas where the church in question needs instruction. Luke on the other hand writes in order to show the unity within the early church and therefore stresses that which all churches shared. So Paul in Galatians writes against Judaizers (those who want Gentiles to keep the Law), whereas Luke writes to Gentiles who may not have enough understanding or appreciation of the Jewish heritage of Christianity. The difference may well be one of audience and perspective rather than theological position. One should remember that Paul in his letters does write that his policy is, "To the Jews I became like a Jew," and, "To those under the Law I became like one under the Law" (1 Cor 9). In other words, Luke in Acts may be showing a side of Paul that the letters largely do not show: Paul customarily lived as a Jew, especially around Jews.

Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician. However, Cadbury later refuted these claims by proving that Luke showed no more "medical" language than other educated writers of his day. Of course, the healing stories and "medical" vocabulary are consistent with authorship by a physician. They simply do not prove it.

While it can never be proven absolutely, I have taken the view that Luke, the companion of Paul, wrote Luke and Acts. This is largely because I accept the "we-sections" at face value. The author intended to represent himself as a companion of Paul, and the best candidate is Luke. However, we still know very little about our author, because the New Testament says little about Luke. What can be known about this author other than that he was a companion of Paul (Acts 16-28), a physician (Col 4:14), and a Gentile (Col 4:11)?

We actually learn more about Luke from his writing than from other sources. First, he was not an eyewitness to the ministry of Jesus (1:1-4). He got his information from "eyewitnesses and ministers of the word." Second, he was a man of some education, as is clearly evidenced by his learned Greek (see esp. 1:1-4) and his ability to imitate the style of the Greek Old Testament. Third, he does appear to have been a Gentile. While this cannot be proven with certainty, his references to "the Jews" probably imply that he was not one of them, especially the reference to "their language" in Acts 1:19. This is, of course, consistent with the statement of Colossians 4:14 (which implies that Luke was a Gentile). Fourth, he was thoroughly conversant with the Scriptures. Although he has been called a Gentile writing to Gentiles, we must not overlook his constant references to every section of the Old Testament (esp. Psalms), his overriding fulfillment theme, and his great concern to show that all of his Jewish characters continue to observe the Law of Moses (even those who become Christians). This Gentile, for example, is the only Gospel writer who tells us of Jesus' circumcision on the eighth day, of Mary's purification on the fortieth day, of the disciples' observance of the Sabbath "according to the commandment" after the death of Jesus (24:1), and of Paul's taking vows (18:18) and participating in the sacrificial system long after becoming a Christian (Acts 21). Perhaps Luke had for some time been a "God-fearer," a Gentile who worshiped God, appreciated Judaism, and attended the synagogue. God-fearers are an important group in Acts who very often become Christians (see 13:16; 16:14; 18:7).

Fortunately, we need not know the author's name to interpret his narrative. In fact, the narrative tells us much more about the author than any theory about the author tells us about the narrative.

DATE

It is fortunate also that the interpreter need not know the date of Luke's writing, because no one knows exactly when it was written. Though some argue that Luke wrote his Gospel long before he wrote Acts, there are many reasons to think the two volumes were written at the same time. If so, the Gospel was written after A.D. 60-62, the date of Paul's imprisonment in Acts 28. Thus the earliest possible date for Luke's Gospel is 62. A few scholars argue that Luke must have written at that time, and that this accounts for the abrupt and frustrating (did Paul live or die?) ending of Acts. Most, however, believe that Luke had other reasons than lack of information for ending Acts as he did. I concur with those who think Luke had simply accomplished his purpose in Acts 28. He wrote to give an account of the spread of the gospel from Jews (only) in Jerusalem to Gentiles (predominantly) in Rome. He did not intend to give a biography of Paul.

Most argue that Luke had to have been written after Mark, because, in their opinions, Luke used Mark's Gospel in writing his own. However, this opinion is not universally accepted; and even if it were, one then has to answer the equally difficult question, When was Mark written? On the other hand, Luke 1:1 does suggest that Luke was probably written relatively late among early Gospels.

Many would argue that the earliest date of writing must be at least A.D. 70 on the basis of likely allusions to the destruction of Jerusalem. Of course, Jesus alludes to the coming destruction of Jerusalem in the first two Gospels as well as in Luke. However, in Luke Jesus says, "When you see Jerusalem surrounded by armies," (21:20) instead of, "When you see 'the abomination that causes desolation' standing where it does not belong," (Mark 13:14). Many believe that this more specific language suggests that Luke was looking back at the destruction and interpreting for his audience the meaning of Jesus' statement. This is likely, but it is far from certain.

The latest possible date for the writing of Luke's Gospel would be the first allusion to it in other literature. But even that is difficult to determine because allusions are notoriously difficult to ascertain. It could be 1 Clement (95-96), Ignatius (110), Polycarp (135), or 2 Clement (clear allusion but uncertain date, anywhere from 120-170).

The evidence tends to point to the period of A.D. 65-85 for the composition of the Gospel of Luke. Some might like to be more exact, but it matters little for the interpretation of Luke's work.

AUDIENCE

As suggested above, the Gospel of Luke appears to be addressed to Gentile Christians. Though Theophilus is the named recipient and was certainly an intended reader, Luke undoubtedly wrote for a much larger audience. Just as modern "letters to the editor" are meant for the larger public, so was Luke's work. Numerous hints within the work point to a larger audience which is predominantly Gentile. The most important are these: (1) He relates his work to a Greco-Roman literary tradition (1:1-4). (2) He dedicates the work to Theophilus, most likely a Gentile. (3) He is profoundly interested in the Gentile mission. (4) He uses Greek and Roman terms when other Gospel writers use Hebrew ("teacher" for "rabbi;" "lawyer" for "scribe;" "Skull" for "Golgotha"). (5) He refers to the Jews in the third person.

Most agree that the original readers were Christian and that Luke-Acts is intended to build up faith rather than help create it. This is perhaps more difficult to prove, but two factors seem to lead in this direction. First, it appears that the named reader, Theophilus, had already heard the story (1:4). Second, there are simply too many matters left unexplained which would have been far too confusing for the non-Christian. Almost every episode assumes that Luke's readers had a basic knowledge about Jesus and that Luke writes to provide certainty and various additional details.

PURPOSE

Luke tells us his purpose in Luke 1:4: he wants Theophilus to have "certainty" regarding the things he has been taught. This statement is at the same time helpful and ambiguous. On the one hand, it suggests that Luke is written with a quasi-apologetic motive. What it does not tell us, on the other hand, is in what area(s) his readers needed certainty. Did they simply need to be assured of the historicity of the events narrated? Or is it possible that they needed certainty regarding their own position before God? Or could it be that they needed certainty that God was behind all of the events they had heard about and witnessed? Might it even mean that they needed certainty about the proper response to the gospel message?

Luke's purpose has been called apologetic (to defend Christianity to Rome, or, in another sense, to defend God's actions), evangelistic (to engender faith among non-Christians), anti-heretical (to combat Gnosticism), and didactic (to teach Christians what to believe and how to act), to name only the most commonly suggested. In light of the many credible suggestions offered by scholars, we should be very careful about settling upon one purpose. The question of Luke's purpose must be answered by looking not only at Luke's Gospel but also at the Acts of the Apostles, and it can only be answered with reference to the themes which keep recurring throughout both volumes.

Perhaps it is best to suggest that Luke-Acts was written primarily for Gentiles who needed "assurance" in a number of areas, both historical and theological. Perhaps they did need the account of a careful and educated historian to give them confidence that events they heard about had actually occurred. There also may have been some among them who had not yet decided to become Christians. Most likely those who were Christians needed Luke to explain how God had kept his promises to the Jews in light of the fact that there seemed to be fewer and fewer Jews among those being converted. Probably these same Gentile Christians simply needed to understand better their own place in God's plan. And surely these readers, whoever they were, needed to be reminded that being Christian meant sharing possessions, undergoing persecution, welcoming the outcast, serving one another, and generally walking as Jesus walked.

LUKE AND ACTS

Eighteen hundred fifty years ago it was apparent that Luke's first volume was very much like the works of Matthew and Mark. At that time the Gospel was placed beside its peers in the New Testament. John, assumed to be the last Gospel written, was placed between Luke and Acts, and the two works by Luke have been separated ever since. While everyone acknowledges that one author wrote both, few have truly noted the import of that fact. Luke wrote not two independent documents, but a two-volume story, as he well explains.

When Luke is read along with Acts, Acts reads quite differently. No longer do we have the self-contained story of the spread of the Gospel from Jerusalem Jews to Roman Gentiles. We have nothing less than the story of Jesus, from his ministry in Galilee to his death and resurrection in Jerusalem to his continuing ministry in the Mediterranean world.

In the tradition of the Restoration Movement it has long been argued that the book of Acts provides a pattern for the later church. My thesis is that there is indeed an intended pattern in Acts, but the pattern is not rooted primarily in the practice of the early church. The pattern is that established by Jesus. Quite simply, the early church does what Jesus did and what Jesus commanded it to do. In fact, Luke insists that it is still Jesus who is carrying out his ministry through the church. In Acts 1:1 when Luke writes of the former book in which he "wrote about all that Jesus began to do and to teach," what he implies is that Acts will narrate what Jesus continues to do and to teach.

This is especially clear in certain passages: it is Jesus himself who calls Paul on the road to Damascus in Acts 9. Later in that chapter Peter says, "Aeneas, Jesus Christ heals you." In Acts 16:7 Paul and his companions attempt to enter Bithynia, "but the Spirit of Jesus would not allow them." And in 18:9 Jesus himself speaks to Paul, encouraging him to have no fear. It should also be noted that Jesus had already said in Luke 21:15, "I will give you words and a wisdom that none of your opponents will be able to withstand." It is clear, of course, that in Acts Jesus is at the right hand of God, but he is active and very much in control as he directs the new movement through his Spirit. Jesus is so bound up with his church that he can tell Paul in 9:5, "I am Jesus whom you are persecuting."

Consider the following parallels or "patterns" in the ministry of Jesus and that of the early church:

(1) Luke shows Jesus praying at nearly every major event (baptism, choosing disciples, confession, transfiguration, Gethsemane, and on the cross). The early church does the same (waiting before Pentecost, choosing Matthias, Peter before going to Cornelius, sending Paul, healing, and many others).

(2) In Luke Jesus is empowered when the Holy Spirit descends upon him at his baptism. Only then does he begin his ministry of preaching and healing (3:22; see 1:35; 4:1). In Acts the apostles are told to wait until they are baptized with the Holy Spirit (1:5, 8). After the Spirit descends upon them (2:4), they also do signs and wonders and preach, just as did Jesus. All the major characters in Acts, like Jesus, are said to be filled with the Holy Spirit (Peter - 4:8; Stephen - 6:5; Paul - 13:9, and dozens of other references to the guidance of the Spirit).

(3) In Luke Jesus performs various miracles as part of his ministry. The church leaders in Acts not only perform miracles - they perform miracles which are remarkably similar to those of Jesus. For example, just as Jesus heals the mother-in-law of Peter who had a fever (Luke 4:38), Paul heals the father of Publius, who also had a fever (Acts 28:8). Just as Jesus casts out unclean spirits (Luke 4:36; 6:18, etc.), so do Peter (Acts 5:16), Philip (8:7), and Paul (16:18; 19:13). Jesus heals the lame (Luke 7:22), as do Peter and John (Acts 3:2), Philip (8:7), and Paul (14:8-10).

(4) The message of Jesus and that of the leaders in Acts is the same, emphasizing the kingdom of God (30 times in Luke; see Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23), repentance, and forgiveness of sins. Jesus and the apostles on occasion even use the same Old Testament texts, such as Psalm 110 (Luke 20:42; Acts 2:34).

(5) Jesus suffers at the hands of his own people and the Gentiles, and so do the disciples. Of course, Jesus predicted that they would (12:11-12; 21:12-14). Jesus teaches in the synagogue at Nazareth and is rejected and almost killed. The same will happen on numerous occasions in Acts, as Paul enters synagogue after synagogue, only to be eventually rejected. Suffering is especially the lot of Paul, whose story Luke parallels in detail with that of Jesus. The journeys to Jerusalem and treatment there of both Jesus and Paul occupy the large final sections of Luke and Acts. In 18:32 Jesus announces that he "will be delivered to the Gentiles." In Acts 21:11, speaking of Paul the prophet Agabus predicts that the Jews will "deliver him into the hands of the Gentiles." Of Jesus, Luke later records that the people "all cried out together, 'Away with this man,'" and of Paul Luke writes, "for the mob of the people followed, crying, 'Away with him!'" Both Jesus and Paul face Jewish accusers, including the High Priest; both appear before Herodian princes as well as Roman procurators; and both are said to be innocent by the Roman leaders.

The Jesus/Stephen parallels are even more obvious. Both are full of the Holy Spirit; both are recipients of wisdom, grace and power; both do signs and wonders; both are led to the council, the eyes of whose members are fixed on them; both are cast outside the city; both pray that God will forgive their accusers; both commit their spirits to God; both are killed; and both are buried by devout persons.

(6) There are also many examples of the apostles obeying the directives of Jesus (Luke 6:22-23: "rejoice [when people persecute you] in that day and leap for joy"- see Acts 5:41; Luke 9:5: "shake the dust off your feet . . . as a testimony against them"- see Acts 13:51; 18:6). In fact, the entire plan of Acts was commanded by the risen Jesus in Acts 1:8, where he says, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

One of the most important areas in which the church in Acts carries out the teaching of Jesus is that related to wealth and poverty. In Luke as in no other Gospel Jesus encourages the sharing of possessions and condemns the greedy and selfish. Many of these stories and sayings appear only in Luke: Zacchaeus; the rich man and Lazarus; "blessed are you poor;" the parables about inviting the poor, lame, maimed, and blind; the dishonest steward; and the command to all of the disciples, "sell your possessions and give alms." It is not surprising, then, that Acts contains many examples, both positive and negative, of the use of possessions in the early church: the selling of possessions for the needy in chapters 2 and 4; the generosity of Barnabas, Dorcas, Paul, and the Antioch church; and the negative examples of Ananias and Sapphira, Simon the Sorcerer, Felix, and Judas (who bought a field with his money (1:18), over against Barnabas, who sold a field in Acts 4:36).

Having argued this case, it would be a mistake to suggest that Luke had no notion of the church of his day being like the church which he writes about - he surely did. But the goal is not to replicate the church of the earliest decades; it is rather to be like Jesus, and the picture of a church that looked like Jesus could only further that goal. The intent may be very much like that of Paul, who tells the churches, "Imitate me as I imitate Christ." Paul knows the advantage of giving his readers an example which is easily grasped and will lead them toward the goal. Yet he also knows quite well that he has not yet reached the goal (Phil 3:12-13), and he never makes the imitation of himself the primary goal. Luke seems to have the same intent in Acts: the early church is well worthy of imitation, insofar as its members imitate Christ.

This commentary will be written from this perspective. The best commentary on Acts is the Gospel of Luke. And conversely, Luke has made clear what Jesus' statements mean in a later generation. Therefore, to read Acts is to read an inspired commentary on the Gospel of Luke. We will refer to Luke's two-volume work as "Luke-Acts."

HISTORY AND THEOLOGY

Luke has been accused often of being careless as a historian, at least by modern standards. His treatment of the census under Quirinius (Luke 2), the rebellion under Theudas (Acts 5), and several other matters have led many to argue that Luke is a better theologian than historian. While the present commentary cannot look in detail at these matters (there will be brief comments in the appropriate sections), one should keep in mind several things. First, there are many matters about which we will never have enough information to make a final judgment. However, the silence of extrabiblical sources should never be taken as proof that an event never occurred. Secondly, each passage must be evaluated independently. The number of cases in which Luke is clearly out of step with other ancient sources is very small, and those sources always had their own agenda, just as did Luke. Thirdly, most would concede that Luke proves to be accurate when there is sufficient evidence with which to compare his writing. Luke has obviously gone to great lengths in order to have accurate information on John the Baptist and on rulers in Judea and Galilee. Considering the large number of events and people in his narrative, the surprising thing is that there are not more alleged historical inaccuracies. There can be little doubt that Luke went to much trouble to ensure accuracy. Luke is both historian and theologian.

SOURCES

Luke got his information from various sources, as he tells us in 1:1-4. However, we do not know for certain the identity of any of these. Most scholars think that Luke (and Matthew) are somehow dependent on the Gospel of Mark. I have made no such assumption in this commentary. While there is undoubtedly some advantage in knowing any writer's sources, there is no final proof for any theory regarding the relationships between the Gospels. I have, however, made two assumptions about Luke's Gospel. First, I believe it to be inspired and thus completely reliable. Second, I believe that Luke had a great deal of information about Jesus from which to choose and that we gain a great deal by simply comparing what Luke wrote to what other Gospel writers wrote. In other words, Luke has selected and adapted his material, and while we do not have access to all the information he had at his disposal, we will learn a great deal through a comparative reading.

THEMES

There may be no clearer insight into Luke's purpose than that gained by examining those themes which recur with some frequency in Luke-Acts. Narrative writers express what their readers need most by returning to a point again and again. When looked at from this perspective, Luke has many concerns. It is clear that he has much to tell his readers, and there can be no more effective way for them to hear it than from the lips of Jesus. The following list is far from exhaustive, but it at least will steer the reader into some of those areas which apparently were close to Luke's heart. The following topics receive special attention in the commentary at the place where Luke first mentions them (see p. 11 for page numbers). They are listed here in order to give the reader a preview of some of Luke's major themes and in order to show the reader where to look in the commentary for more information.

Anti-Semitism Parables Baptism Pharisees Destruction of Jerusalem Poor and Rich and End of Time Prayer Forgiveness and Grace Prophet Theme Fulfillment of Scripture Repentance Holy Spirit Sadducees Kingdom of God Samaritans Law Son of Man Messiah Table Fellowship Miracles and Sign-Seeking Tax Collectors Outcasts and Untouchables Women

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

Traditional introductory questions are being given less attention today than they were a generation ago. The reason is twofold. First, it is very difficult to give "sure" answers to many questions of introduction. The evidence is often insufficient to offer more than probabilities, and what is "probable" is evaluated differently by every scholar. Second, the interpretation of many New Testament works and especially the Gospels is not significantly aided by having answers to most of these questions. For example, knowing that the author of Luke was the companion of Paul does not change the understanding of any passage in the Gospel. Similarly, knowing the date aids interpretation very little. The following commentary does not assume sure answers to any of these questions for its interpretation.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

Charlesworth, James H., ed. The Old Testament Pseudepigrapha , 2 vols. Garden City, NY: Doubleday & Co., 1983, 1985.

Danby, Herbert. The Mishnah . Trans. from the Hebrew with Introductory and Brief Explanatory Notes. London: Oxford University Press, 1933.

Epstein, I., ed. The Babylonian Talmud . London: Soncino Press, 1935-48.

Freedman, H., and Maurice Simon, eds. Midrash Rabbah . London: Soncino Press, 1939-.

Loeb Classical Library. Cambridge, MA: Harvard University Press; London: Heinemann.

Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English . Trans. Wilfred G.E. Watson. Leiden and New York: E.J. Brill, 1994.

SECONDARY SOURCES

Bock, Darrell. Luke . Baker Exegetical Commentary on the New Testament. 2 vols. Grand Rapids: Eerdmans, 1995-96.

Craddock, Fred B. Luke . Interpretation. Louisville: John Knox, 1990.

Danker, F.W. Luke . Proclamation Commentaries, 2nd ed. Philadelphia: Fortress, 1987.

Ellis, E.E. The Gospel of Luke . New Century Bible, 2nd ed. Grand Rapids: Eerdmans, 1974.

Evans, Craig A. Luke . New International Biblical Commentary. Peabody, MA: Hendrickson, 1990.

Fitzmyer, Joseph A. The Gospel according to Luke . Anchor Bible 28, 28A. 2 vols. Garden City, NY: Doubleday, 1981, 1985.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels . Downers Grove, IL: InterVarsity, 1992.

Jervell, Jacob. Luke and the People of God . Minneapolis: Augsburg, 1972.

Johnson, Luke T. The Gospel of Luke . Sacra Pagina 3. Collegeville, MN: Liturgical Press, 1991.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text . The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Morris, Leon. Luke . Revised edition. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

Nolland, John. Luke . Word Biblical Commentary, vols. 35A, 35B, 35C. Dallas: Word Books, 1989, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts . Good News Studies 9. Wilmington, DE: Michael Glazier, 1984.

Stein, Robert H. Luke . The New American Commentary 24. Nashville: Broadman, 1992.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation . Vol. I: The Gospel According to Luke. Philadelphia: Fortress, 1986.

Tiede, David L. Luke . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

A Codex Alexandrinus (5th century A.D.)

B Codex Vaticanus (4th century A.D.)

D Codex Bezae (5th-6th century A.D.)

⁶⁹ Papyrus 69 (3rd century A.D.)

⁷⁵ Papyrus 75 (early 3rd century A.D.)

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

There is general agreement among serious students of Luke's Gospel regarding its structure.

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

III. The Preparation for Jesus' Ministry 3:1-4:13

IV. Jesus' Ministry in Galilee 4:14-9:50

V. Jesus' Journey to Jerusalem 9:51-19:27

VI. Jesus' Ministry in Jerusalem 19:28-21:38

VII. Jesus' Suffering and Death 22:1-23:56

VIII. Jesus' Resurrection and Ascension 24:1-53

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

X. From Jerusalem to Samaria (Acts 2-9)

XI. From Judea to Rome (Acts 10-28)

Those who are familiar with the other Gospels notice immediately several similarities and differences. Like Matthew, Luke begins with birth stories (although Luke's are very different than Matthew's). Like Matthew and Mark, Luke includes Jesus' temptation and baptism and has a large section in which Jesus teaches and heals in Galilee. And like all three other Gospels, Luke has Jesus go to Jerusalem for the final week and ends the Gospel with the trial, suffering, death, and resurrection of Jesus.

What is most distinctive about the Gospel of Luke, however, is section V in the above outline, the journey to Jerusalem. It is the largest section in Luke's Gospel and contains a great number of stories found only in Luke. Luke uses this long journey to Jerusalem primarily to teach what it means to be a disciple of Jesus. It means doing what Jesus does: teaching, healing, serving, suffering, and dying to self. In other words, it means following Jesus - all the way to Jerusalem.

Finally, the greatest difference between Luke's writing and that of Matthew, Mark, and John is that Luke continues the story. The book of Acts tells how Jesus continues to teach and heal as he leads the growing kingdom throughout the Mediterranean world.

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

II. Infancy Narrative - 1:5-2:52

A. The Birth of John the Baptist Foretold - 1:5-25

B. The Birth of Jesus Foretold - 1:26-38

C. Mary Visits Elizabeth - 1:39-45

D. Mary's Song - 1:46-56

E. The Birth of John the Baptist - 1:57-66

F. Zechariah's Song - 1:67-80

G. The Birth of Jesus - 2:1-7

H. The Shepherds and the Angels - 2:8-20

I. Jesus Presented in the Temple - 2:21-40

J. The Boy Jesus at the Temple - 2:41-52

III. The Preparation for Jesus' Ministry - 3:1-4:13

A. John the Baptist Prepares the Way - 3:1-20

B. The Baptism and Genealogy of Jesus - 3:21-38

C. The Temptation of Jesus - 4:1-13

IV. Jesus' Ministry in Galilee - 4:14-9:50

A. Jesus Rejected at Nazareth - 4:14-30

B. Jesus' Ministry in Capernaum - 4:31-44

1. Jesus Drives Out an Evil Spirit - 4:31-37

2. Jesus Heals Many - 4:38-44

C. The Calling of the First Disciples - 5:1-11

D. The Man with Leprosy - 5:12-16

E. The Beginning of Conflict - 5:17-6:11

1. Jesus Heals a Paralytic - 5:17-26

2. The Calling of Levi - 5:27-32

3. Jesus Questioned About Fasting - 5:33-39

4. Lord of the Sabbath - 6:1-11

F. The Sermon on the Plain - 6:12-49

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

5. A Tree and Its Fruit - 6:43-45

6. The Wise and Foolish Builders - 6:46-49

G. Jesus the Prophet - 7:1-50

1. The Faith of the Centurion - 7:1-10

2. Jesus Raises a Widow's Son - 7:11-17

3. Jesus and John the Baptist - 7:18-35

4. Jesus Anointed by a Sinful Woman - 7:36-50

H. Jesus Teaches in Parables - 8:1-21

1. The Parable of the Sower - 8:1-15

2. A Lamp on a Stand - 8:16-18

3. Jesus' Mother and Brothers - 8:19-21

I. Jesus Shows His Divine Power - 8:22-56

1. Jesus Calms a Storm - 8:22-25

2. The Healing of a Demoniac - 8:26-39

3. A Dead Girl and a Sick Woman - 8:40-56

J. Jesus and His Apostles - 9:1-50

1. Jesus Sends Out the Twelve - 9:1-6

2. Jesus Feeds the Five Thousand - 9:7-17

3. Peter's Confession of Christ - 9:18-27

4. The Transfiguration - 9:28-36

5. The Healing of a Boy with a Demon - 9:37-45

6. Who Will Be the Greatest? - 9:46-50

V. Jesus' Journey to Jerusalem - 9:51-19:27

A. Jesus Faces Toward Jerusalem - 9:51-13:21

1. Samaritan Opposition - 9:51-56

2. The Cost of Following Jesus - 9:57-62

3. Jesus Sends Out the Seventy-Two - 10:1-24

4. The Parable of the Good Samaritan - 10:25-37

5. At the Home of Mary and Martha - 10:38-42

6. Jesus' Teaching on Prayer - 11:1-13

7. Jesus and Beelzebub - 11:14-28

8. The Sign of Jonah - 11:29-32

9. The Lamp of the Body - 11:33-36

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

12. The Parable of the Rich Fool - 12:13-21

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

15. Not Peace but Division - 12:49-53

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

18. A Crippled Woman Healed - 13:10-17

19. Parables of Mustard Seed and Yeast - 13:18-21

B. Jesus Journeys Toward Jerusalem - 13:22-17:10

1. The Narrow Door - 13:22-30

2. Jesus' Sorrow for Jerusalem - 13:31-35

3. Jesus at a Pharisee's House - 14:1-14

4. The Parable of the Great Banquet - 14:15-24

5. The Cost of Being a Disciple - 14:25-35

6. The Parable of the Lost Sheep - 15:1-7

7. The Parable of the Lost Coin - 15:8-10

8. The Parable of the Lost Son - 15:11-32

9. The Parable of the Shrewd Manager - 16:1-15

10. Teachings on the Law and Divorce - 16:16-18

11. The Rich Man and Lazarus - 16:19-31

12. Sin, Faith, Duty - 17:1-10

C. Jesus Approaches Jerusalem - 17:11-19:27

1. Ten Healed of Leprosy - 17:11-19

2. The Coming of the Kingdom of God - 17:20-37

3. The Parable of the Persistent Widow - 18:1-8

4. The Parable of the Pharisee and the Tax Collector - 18:9-14

5. The Little Children and Jesus - 18:15-17

6. The Rich Ruler - 18:18-30

7. Jesus Again Predicts His Death - 18:31-34

8. A Blind Beggar Receives His Sight - 18:35-43

9. Zacchaeus the Tax Collector - 19:1-10

10. The Parable of the Ten Minas - 19:11-27

VI. Jesus' Ministry in Jerusalem - 19:28-21:38

A. The Triumphal Entry - 19:28-34

B. Jesus at the Temple - 19:45-48

C. The Authority of Jesus Questioned - 20:1-8

D. The Parable of the Tenants - 20:9-19

E. Paying Taxes to Caesar - 20:20-26

F. The Resurrection and Marriage - 20:27-40

G. Whose Son Is the Christ? - 20:41-47

H. The Widow's Offering - 21:1-4

I. Signs of the End of the Age - 21:5-38

VII. Jesus' Suffering and Death - 22:1-23:56

A. Judas Agrees to Betray Jesus - 22:1-6

B. The Last Supper - 22:7-38

C. Jesus Prays on the Mount of Olives - 22:39-46

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

F. The Guards Mock Jesus - 22:63-65

G. Jesus Before Pilate and Herod - 22:66-23:25

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

VIII. Jesus' Resurrection and Ascension - 24:1-53

A. The Resurrection - 24:1-12

B. On the Road to Emmaus - 24:13-35

C. Jesus Appears to the Disciples - 24:36-49

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

THE Holy Gospel of Jesus Christ, according to S. Luke , that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari , to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her . l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.