Luke 3:8 Ulasan

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).

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. (g) Suetou. Octav. Aug. c. 62, 63. & Tiberius Nero, c. 21, 49, 73. (h) R. David Ganz par. 2. fol. 15. 1. (i) Joseph. de Bello, Jud. l. 2. c. 9. sect. 2, 3. (k) Par. 1. fol. 25. 2. (l) De Bello Jud. l. 2. c. 6. sect. 5. (m) Nat. Hist. l. 5. c. 23. (n) Ib. ut supra. (de Bello, Jud. l. 2. c. 9. sect. 2, 3.) (o) Nat. Hist. l. 5. c. 12. (p) Lib. 5. c. 15. (q) Targum Jon. in Deut. iii. 4. 14. 1 Kings iv. 13. & T. Hiefos. in Deut. iii. 14. & Numb. xxxiv. 15. (r) De Excid. l. 1. c. 46. & 3. 26. (s) Joseph de Bello Jud. l. 1. c. 28. (t) Ib. Antiqu. l. 18. c. 6. (u) Lib. 5. c. 18. (w) Lib. 5. c. 15. (x) T. Bab. Bava Kama, fol. 59. 2. (y) Hist. Eccl l. 1. c. 9. 10. (z) De Belle Jud. l. 1. c. 13. sect. 1.

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.

If, then, God promised him the inheritance of the land, yet he did not receive it during all the time of his sojourn there, it must be, that together with his seed, that is, those who fear God and believe in Him, he shall receive it at the resurrection of the just. For his seed is the Church, which receives the adoption to God through the Lord, as John the Baptist said: "For God is able from the stones to raise up children to Abraham." Thus also the apostle says in the Epistle to the Galatians: "But ye, brethren, as Isaac was, are the children of the promise."

It is enough for me that even John, when "strewing the Lord's ways," was the herald of repentance no less to such as were on military service and to publicans, than to the sons of Abraham. The Lord Himself presumed repentance on the part of the Sidonians and Tyrians if they had seen the evidences of His "miracles.

For, in coming to the High Priest of the Father-Christ-all impediments must first be taken away, in the space of a week, that the house which remains, the flesh and the soul, may be clean; and when the Word of God has entered it, and has found "stains of red and green," forthwith must the deadly and sanguinary passions "be extracted" and "cast away" out of doors-for the Apocalypse withal has set "death" upon a "green horse," but a "warrior" upon a "red" -and in their stead must be under-strewn stones polished and apt for conjunction, and firm,-such as are made (by God) into (sons) of Abraham, -that thus the man may be fit for God.

To you who are coming to baptism, Scripture says, "Bear fruits that befit repentance." Do you want to know what fruits befit repentance? Love is a fruit of the Spirit. Joy is a fruit of the Spirit. So are peace, patience, kindness, goodness, faith, gentleness, self-control, and the others of this sort. If we have all of these virtues, we have produced "fruits that befit repentance." … John, the last of the prophets, prophesies the expulsion of the first nation and the call of the Gentiles. To those who were boasting about Abraham he says, "Do not begin to say to yourselves, 'We have Abraham for a father.' " And again he speaks about the Gentiles, "For I tell you, God is able from these stones to raise up children to Abraham."From what stones? Surely he was not pointing to irrational, material stones but to people who were uncomprehending and sometimes hard.

(non occ.) For neither does the speed of its sire make the horse swift; but as the goodness of other animals is looked for in individuals, so also that is reckoned to be man's legitimate praise which is decided by the test of his present worth. For it is a disgraceful thing for a man to be adorned with the honours of another, when he has no virtue of his own to commend him.

(non occ.) So then having foretold the casting away of the Jews, He goes on to allude to the calling of the Gentiles, whom He calls stones. Hence it follows, For I say unto you, &c.

But although God can alter and change the most diverse natures, yet in my mind a mystery is of more avail than a miracle. For what else than stones were they who bowed down to stones, like indeed to them who made them. It is prophesied therefore that faith shall be poured into the stony hearts of the Gentiles, and through faith the oracles promise that Abraham shall have sons. But that you may know who are the men compared to stones, he has also compared men to trees, adding, For now the axe is laid to the root of the tree. This change of figure was made, that by means of comparison might be understood to have now commenced a more kindly growth of manhood. Let him then that is able bring forth fruit unto grace, him who ought, unto repentance. The Lord is at hand seeking for His fruit, who shall cherish the fruitful, but rebuke the barren.

(ubi sup.) For it is not sufficient for the penitent to leave off his sins, he must also bring forth the fruits of repentance, as it is in the Psalms, depart from evil and do good, (Ps. 34:14.) just as in order to heal, it will not do to pluck out the arrow only, but we must also apply a salve to the wound. But he says not fruit, but fruits, signifying abundance. (ubi sup.) Not meaning thereby that they had not descended in their natural course from Abraham, but that it avails them nothing to have Abraham for their father, unless they observed the relationship in respect of virtue. For Scripture is accustomed to entitle laws of relationship, such as do not exist by nature, but are derived from virtue or vice. To whichsoever of these two a man conforms himself, he is called its son or brother. (ubi sup.) As if He said, Think not that if you perish the Patriarch will be deprived of sons, for God even from stones can produce men unto him, and prolong the line of his descendants. For so has it been from the beginning, seeing that for men to be made from stones unto Abraham is but equivalent to the coming forth of a son from the dead womb of Sarah.

In a word, therefore, let us all listen, and seriously reflect what great merit there is in having fed Christ when he was hungry—and what sort of a crime it is to have ignored Christ when he was hungry. Repentance for our sins does indeed change us for the better. But even repentance will not appear to be of much use to us if works of mercy do not accompany it. Truth bears witness to this through John, who said to those who came to him, "Bear fruits that befit repentance." And so those who haven't produced such fruits have no reason to suppose that by a barren repentance they will earn pardon for their sins.

For what profits the nobleness we inherit through the flesh, unless it be supported by kindred feelings in us? It is folly then to boast of our worthy ancestors, and fall away from their virtues.

Can you see how most skillfully he humbles their foolish pride and shows that their being born of Abraham according to the flesh brings them no profit? Of what benefit is nobility of birth, if people's deeds are not accordingly earnest and they fail to imitate the virtue of their ancestors? The Savior says to them, "If you were Abraham's children, you would do what Abraham did." The relationship that God requires is one of character and manners. Thus it is useless to boast of holy and good parents, while we fall short of their virtue.But, says the Jew, if it is so, how is the seed of Abraham still to be multiplied? How can God's promise to him hold true, according to which he will multiply his seed as the stars of heaven? By the calling of the Gentiles, O Jew! God said to Abraham himself, "Through Isaac shall your descendants be named," adding that he has set Abraham as a father of many nations. But the phrase "through Isaac" means "according to promise." He is set, therefore, as a father of many nations by faith, that is to say, in Christ. As can be seen, the blessed Baptist called them stones, because they as yet did not know the one who is by nature God. They were in error and in their great folly worshiped the creation instead of the Creator. But they were called and became the sons of Abraham and, by believing in Christ, acknowledged him who is by nature God.

But because we have already sinned, because we are entangled by the habit of evil custom, let him say what we must do in order to be able to flee from the wrath to come. There follows: "Therefore bring forth fruits worthy of repentance." In these words it should be noted that the friend of the bridegroom admonishes that not only fruits of repentance should be brought forth, but fruits worthy of repentance. For it is one thing to bring forth a fruit of repentance, another to bring forth a fruit worthy of repentance. For to speak according to fruits worthy of repentance, it must be known that whoever has committed no unlawful things, to him it is rightly granted to use lawful things; and so let him do works of piety, yet if he does not wish, he need not abandon the things that are of the world. But if anyone has fallen into the sin of fornication, or perhaps, what is more serious, into adultery, he ought to cut off from himself lawful things to the same degree that he remembers having perpetrated unlawful things. For the fruit of good work ought not to be equal for him who has sinned less and him who has sinned more, or for him who has fallen into no crimes and him who has fallen into some crimes, and him who has fallen into many. Therefore by what is said, "Bring forth fruits worthy of repentance," the conscience of each person is addressed, so that one may seek greater gains of good works through repentance to the same degree that one has brought upon oneself greater losses through sin.

But the Jews, glorying in the nobility of their lineage, were unwilling to acknowledge themselves as sinners for this reason: that they had descended from the stock of Abraham. To them it is rightly said: "And do not begin to say, 'We have Abraham as our father'; for I say to you that God is able from these stones to raise up children to Abraham." For what were the stones but the hearts of the Gentiles, insensible to the understanding of Almighty God? As it is also said to certain ones among the Jews: "I will take away the heart of stone from your flesh." Nor is it undeserved that the Gentiles were signified by the name of stones, because they worshipped stones. Whence it is written: "Let those who make them become like them, and all who trust in them." From these stones, indeed, children of Abraham were raised up, because when the hard hearts of the Gentiles believed in the seed of Abraham, that is, in Christ, they became children of him to whose seed they were united. Whence also it is said to these same Gentiles through the outstanding preacher: "But if you are Christ's, then you are Abraham's seed." If therefore we, through faith in Christ, are now the seed of Abraham, the Jews on account of their unbelief have ceased to be children of Abraham. That indeed on that day of the dreadful judgment good parents cannot benefit wicked children, the prophet testifies who says: "If Noah, Daniel, and Job were in the midst of them, as I live, says the Lord God, they shall deliver neither son nor daughter, but they themselves shall deliver their own souls by their righteousness." And again, that good children profit wicked parents nothing, but rather the goodness of children increases the guilt of wicked parents, the Truth Himself says to the unbelieving Jews: "If I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they shall be your judges."

(ubi sup.) But because he cannot then flee from the wrath of God, who now has not recourse to the sorrows of repentance, it is added, Bring forth therefore fruits.

(ubi sup.) He warns them that they must bring forth not only the fruits of repentance, but fruits worthy of repentance. For he that has violated no law, to him it is permitted to use what is lawful, but if a man has fallen into sin, he ought so to cut himself off from what is lawful, as he remembers to have committed what is unlawful. For the fruit of good works ought not to be equal in the man who has sinned less, and the man who has sinned more, nor in him who has fallen into no crimes, and him who has fallen into some. In this way it is adapted to the conscience of each man, that they should seek for so much the greater blessing on good works through repentance, as they have by guilt brought on themselves the heavier penalties.

(ubi sup.) But the Jews glorying in their noble birth were unwilling to acknowledge themselves sinners, because they were descended from the stock of Abraham. So then it is rightly said, And begin not to say within yourselves, we have Abraham for our father.

(lib. Ascet.) The fruit of repentance is an equanimity of soul, which we do not fully obtain, as long as we are at times affected by our passions, for not as yet have we performed the fruits worthy of repentance. Let us then repent truly, that being delivered from our passions we may obtain the pardon of their sins.

Therefore, produce fruit worthy of repentance. In these words, it is notable that he advises not only producing fruits of repentance but also those worthy of repentance. For it is one thing to produce a fruit of repentance and another to produce one worthy of repentance. Indeed, the fruit of good work ought not to be equal for one who has sinned less and one who has sinned more, or for one who has not fallen into any sins and one who has committed certain crimes. Therefore, by the phrase "produce fruits worthy of repentance," each person's conscience is addressed, so that one seeks greater gains of good works through repentance, to the extent that they have brought upon themselves greater losses through their faults. But the Jews, boasting in the nobility of their lineage, refused to acknowledge themselves as sinners because they were descended from Abraham's lineage. To them, it is rightly said:

And do not begin to say, 'We have Abraham as our father.' For I tell you, God can raise up children for Abraham from these stones. For what were stones, if not the hearts of the Gentiles, insensible to the knowledge of the Almighty God? Just as it is said to some Jews: ‘I will remove the heart of stone from your flesh’ (Ezekiel 36). And it is not unreasonably that the Gentiles are signified by the name of stones, as they worshipped stones. Whence it is written: 'Let those who make them become like them, and all who trust in them' (Psalm 113). Indeed, from these very stones children of Abraham have been raised up, for as the hard hearts of the Gentiles believed in the seed of Abraham, which is Christ, they became his children, united to his seed. Hence, it is said to these same Gentiles by the valiant preacher: 'And if you belong to Christ, then you are Abraham's seed' (Galatians 3). So, if we through faith in Christ now exist as the seed of Abraham, the Jews, due to their unbelief, have ceased to be Abraham’s children.

"Worthy fruits of repentance" consist not only in departing from evil, but also in the practice of good; for the doing of good is truly the fruit and offspring of repentance. Do not begin to say within yourselves that you are of good lineage, and, hoping in your fathers, do not neglect virtue. God is able even from "these stones... to raise up children" to the patriarch; for something almost like this He did before as well. The womb of Sarah, though it was harder than stones, nevertheless received the grace of childbearing (Gen. 17:17).

The time in which John the Baptist began to preach, Luk 3:1-3. The prophecies which were fulfilled in him, Luk 3:4-6. The matter and success of his preaching, Luk 3:7-9; among the people, Luk 3:10, Luk 3:11; among the publicans, Luk 3:12, Luk 3:13; among the soldiers, Luk 3:14. His testimony concerning Christ, Luk 3:15-18. The reason why Herod put him afterwards in prison, Luk 3:19, Luk 3:20. He baptizes Christ, on whom the Spirit of God descends, Luk 3:21, Luk 3:22. Our Lord's genealogy, vv. 23-38.

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. the fifteenth year of Tiberius--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. Pilate . . . governor of Judea--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. Herod--(See on Mar 6:14). Philip--a different and very superior Philip to the one whose wife Herodias went to live with Herod Antipas. (See Mar 6:17). Iturea--to the northeast of Palestine; so called from Ishmael's son Itur or Jetur (Ch1 1:31), and anciently belonging to the half tribe of Manasseh. Trachonitis--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. Abilene--still more to the northeast, so called from Abila, eighteen miles from Damascus [ROBINSON].