Luke 3:1 Comentariu

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).

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.

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.

And our Lord was born in the twenty-eighth year, when first the census was ordered to be taken in the reign of Augustus. And to prove that this is true, it is written in the Gospel by Luke as follows: "And in the fifteenth year, in the reign of Tiberius Caesar, the word of the Lord came to John, the son of Zacharias." And again in the same book: "And Jesus was coming to His baptism, being about thirty years old," and so on. And that it was necessary for Him to preach only a year, this also is written: "He hath sent Me to proclaim the acceptable year of the Lord." This both the prophet spake, and the Gospel. Accordingly, in fifteen years of Tiberius and fifteen years of Augustus; so were completed the thirty years till the time He suffered.

In the fifteenth year of the reign of Tiberius (for such is Marcion's proposition) he "came down to the Galilean city of Capernaum," of course meaning from the heaven of the Creator, to which he had previously descended from his own.

In the word of prophecy, spoken to the Jews alone, the Jewish kingdom only is mentioned, as, The vision of Esaias, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. (Is. 1:1.) But in the Gospel which was to be proclaimed to the whole world, the empire of Tiberius Cæsar is mentioned, who seemed the lord of the whole world. But if the Gentiles only were to be saved, it were sufficient to make mention only of Tiberius, but because the Jews also must believe, the Jewish kingdom therefore, or Tetrarchies, are also introduced, as it follows, Pontius Pilate being governor of Judæa, and Herod tetrarch, &c.

(de Virg. c. 6.) Who also entered this life at once in the spirit and power of Elias, removed from the society of men, in uninterrupted contemplation of invisible things, that he might not, by becoming accustomed to the false notions forced upon us by our senses, fall into mistakes and errors in the discernment of good men. And to such a height of divine grace was he raised, that more favour was bestowed upon him than the Prophets, for from the beginning even to the end, he ever presented his heart before God pure and free from every natural passion.

The Son of God being about to gather together the Church, commences His work in His servant. And so it is well said, The word of the Lord came to John, that the Church should begin not from man, but from the Word. But Luke, in order to declare that John was a prophet, rightly used these few words, The word of the Lord came to him. He adds nothing else, for they need not their own judgment who are filled with the Word of God. By saying this one thing, he has therefore declared all. But Matthew and Mark desired to show him to be a prophet, by his raiment, his girdle, and his food. Again, the wilderness is the Church itself, for the barren has more children than she who has an husband. The word of the Lord came, that the earth which was before barren might bring forth fruit unto us.

The Son of God, who is to gather the church, first works in a servant. Thus St. Luke fittingly says that the Word of the Lord came to John, the son of Zechariah, in the wilderness, so that the church would not begin from a man but from the Word. For she is a wilderness, because children of depravity outnumber hers, though she has a husband. Then it is said to her, “Sing, O barren one,” and, “Break forth together into singing, you waste places,” because the desert had not yet been cultivated by any work of a flock of people, nor had those trees which could bear fruit displayed the crown of their merits. The one who said, “I am like a green olive tree in the house of the Lord,” had not yet come, nor had that heavenly Vine borne fruit with its shoots of words on the trained branch of its own people. So the Word came that the desolate earth would bring forth fruit for us. The Word came, and the voice followed, for the Word first works within before the voice follows. Hence David too says, “I believed, and then I spoke.”

The blessed Isaiah was not ignorant of the scope of John's preachings, but of old, even long before the time, bearing witness of it, he called Christ Lord and God: but John he styled His minister and servant, and said that he was a lamp advancing before the true light, the morning star heralding the sun, foreshowing the coming of the day that was about to shed its rays upon us: and that he was a voice, not a word, forerunning Jesus, as the voice does the word.

(Hom. 20. in Ev.) The time at which the forerunner of the Saviour received the word of preaching, is marked by the names of the Roman sovereign and of the princes of Judæa, as it follows: Now in the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being governor of Judæa, and Herod being tetrarch of Galilee, &c. For because John came to preach Him who was to redeem some from among the Jews, and many among the Gentiles, therefore the time of his preaching is marked out by making mention of the king of the Gentiles and the rulers of the Jews. But because all nations were to be gathered together in one, one man is described as ruling over the Roman state, as it is said, The reign of Tiberius Cæsar. (ubi sup.) Because the Jews were to be scattered for their crime of treachery, the Jewish kingdom was shut up into parts under several governors. According to that saying, Every kingdom divided against itself is brought to desolation. (Luke 11:17.) Because John preached Him who was to be at the same time both King and Priest, Luke the Evangelist has marked the time of that preaching by the mention not only of Kings, but also of Priests. As it follows, Under the High Priests Annas and Caiaphas.

The time when the precursor of our Redeemer received the word of preaching is indicated by mention of the prince of the Roman commonwealth and the kings of Judea, when it is said: "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 the region of Iturea and Trachonitis, and Lysanias tetrarch of Abilene, under the high priests Annas and Caiaphas, the word of the Lord came upon John, the son of Zechariah, in the wilderness." For since he was coming to preach him who would redeem some from Judea and many from the Gentiles, the times of his preaching are indicated by the king of the Gentiles and the rulers of the Jews. Moreover, because the Gentiles were to be gathered in and Judea was to be scattered on account of the guilt of faithlessness, the very description of earthly rule shows that one man is described as having been in charge of the Roman commonwealth, while in the kingdom of Judea very many ruled over a fourth part each. For by the voice of our Redeemer it is said: "Every kingdom divided against itself will be laid waste." It is clear, therefore, that Judea had come to the end of its kingdom, since it lay subject to so many kings by whom it was divided. It is also fittingly demonstrated not only under which kings but also under which priests this took place; because John the Baptist was preaching him who would be both king and priest at the same time, Luke the Evangelist indicated the times of his preaching through both the kingdom and the priesthood.

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 the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene. Herod, Philip, and Lysanias, who governed Judea with the Roman prefect Pilate, were the sons of that Herod under whom the Lord was born, among whom also their brother Archelaus reigned for ten years. He was accused by the Jews before Augustus because of his intolerable cruelty, and he perished in eternal exile at Vienna. Augustus took care to divide the kingdom of Judea into tetrarchies so that it would become less powerful. Moreover, Pilate, in the twelfth year of Tiberius Caesar, was sent to Judea and took over the administration of the nation, and he continued there for ten consecutive years until almost the very end of Tiberius's reign.

Pilate was sent in the twelfth year of Tiberius to take the government of the Jewish nation, and remained there for ten successive years, almost until the death of Tiberius. But Herod, and Philip, and Lysanias, were the sons of that Herod in whose reign our Lord was born. Between these and Herod himself Archelaus their brother reigned ten years. He was accused by the Jews before Augustus, and perished in exile at Vienne. But in order to reduce the Jewish kingdom to greater weakness, August us divided it into Tetrarchies. Both Annas and Caiaphas, when John began his preaching, were the High Priests, but Annas held the office that year, Caiaphas the same year in which our Lord suffered on the cross. Three others had held the office in the intervening time, but these two, as having particular reference to our Lord's Passion, are mentioned by the Evangelist. For at that time of violence and intrigue, the commands of the Law being no longer in force, the honour of the High Priest's office was never given to merit or high birth, but the whole affairs of the Priesthood were managed by the Roman power. For Josephus relates, that Valerius Gratus, when Annas was thrust out of the Priesthood, appointed Ismael High Priest, the son of Baphas; but not long after casting him off, he put in his place Eleazar the son of the High Priest Ananias. After the space of one year, he expelled him also from the office, and delivered the government of the High Priesthood to a certain Simon, son of Caiaphas, who holding it not longer than a year, had Joseph, whose name also was Caiaphas, for his successor; so that the whole time during which our Lord is related to have taught is included in the space of four years.

The mention of the time and the rulers is rightly made to show that under Christ the succession of Jewish leaders had ceased; since the governor was Pilate, a man from another nation, and the tetrarchs were the sons of Herod the Ascalonite, and so that it would therefore be accepted as certain that Christ had come, according to the prophecy of Jacob (Gen. 49:10).

Through the whole of the time until his showing himself he was hid in the wilderness, that no suspicion might arise in men's minds, that from his relation to Christ, and from his intercourse with Him from a child, he would testify such things of Him; and hence he said, I knew him not. (John 1:33.)

(Metaphrastes) For the emperor Augustus being dead, from whom the Roman sovereigns obtained the name of "Augustus," Tiberius being his successor in the monarchy, was now in the 15th year of his receiving the reins of government.

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.

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

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].