Luke 3:1-14

CRITICAL NOTES

Luke 3:1.—This may be regarded as the formal opening of St. Luke’s history. Tiberius Cæsar.—Angus us died A.U.C. 767, and fifteen years added to this would make the time here noted, A.U.C. 782, when Jesus would be thirty-two years of age, having been born before the death of Herod the Great (A.U.C. 750). As this would be inconsistent with Luke 3:23, we must assume that Luke is reckoning from the time when Tiberius was associated with Augustus in the imperial dignity, i.e. in A.U.C. 765. This would make the date of Christ’s baptism A.U.C. 780 or A.D. 26. Pontius Pilate.—Procurator of Judæa, under the Proconsul of Syria, from A.D. 26–36. Herod.—Herod Antipas, son of Herod the Great and Malthace; he was full brother of Archelaus, and was tetrarch from B.C. 4 to A.D. 39. He had the title of “king” by courtesy (Mark 6:14, etc.). It was by him that John the Baptist was imprisoned and put to death. Tetrarch.—Means originally, the ruler of a fourth part of a country; afterwards used for any tributary prince. Philip.—Half-brother of Herod Antipas; son of Herod the Great and Cleopatra. Reigned from B.C. 4 to A.D. 32. The town of Cæsarea Philippi named after him. He was not the Philip spoken of in Mark 6:17, who was another son of Herod the Great (by Mariamne, daughter of Simon). This last-named Philip/was disinherited by his father, and lived in Rome as a private citizen. The districts named in this verse are those within which our Lord’s ministry was confined.

Luke 3:2. Annas and Caiaphas being the high priests.—In theory there could be but one high priest. A better reading is followed by the R.V. “in the high-priesthood of Annas and Caiaphas.” Annas had been deprived of office by Valerius Gratus, Pilate’s predecessor. He was probably regarded by the people as the legitimate high priest, while Joseph Caiaphas, his son-in-law, was accepted as high priest de facto. This would account for the singular expression here used. He had certainly great influence during the priesthood of Caiaphas (v. John 18:13; John 18:24). The word of God came.—The usual Old Testament formula for prophetic inspiration. The wilderness.—As indicated in Luke 3:3, the desert country about the mouth of the Jordan on the north of the Dead Sea.

Luke 3:3. Baptism of repentance, etc. “A baptism requiring and representing an inward, spiritual change; the pledge of remission of sins to those who were truly penitent” (Speaker’s Commentary).

Luke 3:4.—The passage quoted from Isaiah is understood to refer primarily to the return of the Jews from captivity, and to have only a secondary fulfilment in the preaching of John. But the glowing words find their only adequate fulfilment in the mission of the Baptist.

Luke 3:5. Every valley, etc.—“The metaphor is derived from pioneers who go before the march of a king. The general meaning of the prophecy is that no obstacles, whether they arose from depression, or power, or pride, or cunning perversity, or menacing difficulties, should be able to resist the labours of the pioneers and heralds of the kingdom of God” (Farrar).

Luke 3:7. The multitude.—Rather, “the multitudes” (R.V.)—different classes of men from different quarters. O generation of vipers.—Rather, “ye offspring of vipers” (R.V.). These stern words are addressed specially to Pharisees and Sadducees (Matthew 3:7). Our Lord Himself uses the same figure (Matthew 23:33). Notice that the Baptist employs figures suggested by the desert—vipers, stones, barren trees.

Luke 3:9.—“The notion is that of a woodman touching a tree with the edge of his axe to measure his blow before he lifts his arm for the sweep which fells it” (Farrar).

Luke 3:10 are peculiar to St. Luke.

Luke 3:11.—John says nothing of faith and love, but like Christ lays down self-denial as a first condition of admission into the kingdom of God (Matthew 5:40). Meat.—I.e. food: the word now usually means “flesh”; but this use of the word is unknown in our A.V.

Luke 3:12. Publicans.—I.e. tax-gatherers; owing to the system of farming taxes which prevailed at this time, the office gave many facilities for dishonesty and extortion, and those who filled it were both despised and hated. A special stigma attached to them among the Jews as agents of a heathen and oppressive power. Master.—I.e. teacher.

Luke 3:14. Soldiers.—The Greek word used means literally, “soldiers on the march.” Do violence to no man.—The word implies, “Do not extort money by threats of violence.” Neither accuse any falsely.—I.e. “do not extort money by false accusation, or the threatening of it.” Be content, etc.—Mutinies on account of pay were frequent.

MAIN HOMILETICS OF THE PARAGRAPH.— Luke 3:1

A Call to Repentance.—St. Luke here makes a fresh beginning. What he has hitherto related has been of a more or less private character—incidents affecting the lives and thoughts of individuals and the narrow circles in which they moved. But now he has to tell of the revelation of God in Christ to mankind. He has shown us the source of the stream, and now he points out with special emphasis where it begins to gather strength and flow in a broader, deeper channel. First the forerunner of the Messiah, and then the Messiah Himself, come forth from the seclusion in which they had been buried, and the foundation of the kingdom of heaven is laid in the spiritual movement begun by the preaching of repentance and of baptism for the remission of sins. St. Luke marks the importance of the crisis by his mention of the date at which it occurred, and of the men who bore rule at the time in the world at large, in the land of God’s chosen people, and in the Jewish Church. The great work intrusted to John the Baptist was to prepare the way for Christ, and this he did by summoning the nation to whom He was to be specially revealed to repentance, and by giving assurance that true repentance would be accepted of God. With regard to this call to repentance we notice—

I. That it comes from God.—In as literal a sense as in times of old prophets received messages from God to deliver in His name to men, did “the word of God come to John in the wilderness.” Nor is this Divine interposition exceptional. In every case it is a Divine voice, speaking either through the written word, or through conscience, or through the workings of Providence, that summons the sinner to repentance. It is always God who takes the initiative. He reveals the law that has been transgressed and the penalties that wait upon transgression, awakens godly sorrow for sin, and gives strength to amend the life. He is not an austere man, reaping where He has not sown; but in summoning us to repentance He gives us strength to obey. He asks for nothing which He does not give.

II. It was addressed to all.—Israel is not treated as already in such relations with God as to render repentance unnecessary. The fact of descent from Abraham, on which many prided themselves, is spoken of as being of no value where a faith and a holiness like Abraham’s are not found. Pharisees and Sadducees, rabbis and priests, publicans and soldiers and common people, both those who prided themselves upon their holiness and those who were almost in despair because of their sinfulness, were called to repentance. A purer and more spiritual form of righteousness than any had yet attained to must distinguish those who belong to the kingdom of heaven.

III. This repentance was to be manifested in confession of sins, in submission to the rite which symbolised spiritual cleansing, in amendment of life, and in faith in the Messiah who was shortly to be revealed.—Both sorrow for the past and a change of life in the future were required from those who received the rite of baptism; and it is to be specially noticed that while John the Baptist was able to arouse the consciences of men and excite the feeling of regret for evil done, he had no power to effect the change in conduct which he recommended to his hearers. In this way he turned the attention of the people to One mightier than himself, who would baptize with the Holy Ghost and with fire—who would impart the power needed for true and complete service of God. He fastened upon the characteristic sins of the various classes who came before him, and exhorted his hearers to break them off. The attempt to do so would awaken a sense of helplessness that would lead them to seek for a Divine Helper to aid them in overcoming evil.

IV. Refusal to obey the call to repentance would be followed by chastisement.—The wrath of God against evil-doers was imminent—already the fruitless tree was marked for destruction, and the axe was in the avenger’s hand. But a short delay in the execution of the sentence had been granted, and by the immediate bringing forth of fruits meet for repentance the sentence itself might be averted. In no obscure terms does John announce that the exceptional position and privileges of the Jewish nation were in danger of being forfeited by disobedience, and that a spiritual seed might be raised up to Abraham among those who were not his by natural descent. This warning as to the taking away of blessings and mercies which have been abused and neglected is one we all need to lay to heart in the present day. The overthrow of Christianity in the countries where it was first established is a striking parallel to the rejection of the Jewish people.

SUGGESTIVE COMMENTS ON Luke 3:1

Luke 3:1. Four Names.—Could any irony be keener or any sarcasm more withering than that which writes these four names—Pontius Pilate, Herod, Annas, and Caiaphas—on the frontispiece of the Gospel, and then adds—“While these were reigning and ruling, while these were offering bullocks and goats in propitiation, the word of God came,” etc.—Vaughan.

Flies in amber.—What a contrast between the exalted rank and the notoriety of these princes and rulers and the obscurity of the men who were so soon to appear on the stage of the world and to inaugurate a movement destined to affect and change the whole of human society! Yet, if we except the name of the Roman emperor, we should probably never have heard of any of these personages but for their connection with the gospel history. In it their names are preserved like the flies and bits of straw sometimes seen in amber.

“The word of God came unto John.”—This expression, which is constantly used of prophets, is never used of Christ. The reason is that the word of God came to them as something foreign to them and from without, whereas Christ was Himself the Word incarnate.

Luke 3:2. The Weakness of Mere Asceticism.—The wilderness in which John lived was not altogether a solitary place. There were many there living an ascetic life, protesting against the luxurious and vicious habits of the society from which they had separated themselves, and seeking to attain by holy meditation, by self-denial, and by prayer to a vision of God which the Temple worship could not give them. John the Baptist had much in common with these ascetics, so far as the outward conditions of his life were concerned. But great differences existed between him and them.

I. They had no mission to help and save the world.—They were bent upon the salvation of their own souls, and attempted no reformation of the evils of society. They feared to endanger their own purity by mixing with other men, and so the world at large was little the better for their self-denial and uprightness. John, on the contrary, came forth from the wilderness to do battle with the sins that were ruining men, and to announce the coming of a new era for Israel and for mankind.

II. The ascetics were hopeless of the salvation of those from whom they had separated themselves.—All that they thought possible was their own escape from degradation and ruin. But John did not despair even of those who were sunk in vice, and apparently indifferent to the claims of holiness. His words were full of hope. To all who would listen he spoke of repentance as possible—a fresh start might be made, new habits of righteousness might be cultivated, even by those who were in the lowest depth of degradation. The almighty power of God, which was able to give a heart of flesh in place of the stony heart of unbelief, was a fact on which he laid great stress in all his preaching.

III. John did not substitute one set of outward religious forms for another.—Ascetics think the only remedy for evils is in adopting a manner of life like that which they themselves follow. They attach great importance to matters of dress, and food, and outward observance. But John did not call upon his hearers to leave their homes and occupations for a life of contemplation and devotion in the wilderness, or to copy himself in outward habits. He sought to effect an inward, spiritual change in the hearts of men; and the outward acts to which he exhorted them were not of a formal or ritualistic kind, but such as indicated virtues of kindliness, generosity, compassion, and justice.

Luke 3:2. The Desert Preacher.—A great religious revival is stirring the heart of the nation, and summoning the people, high and low, from the remotest regions of Galilee into the wilderness of Judæa and to the banks of the Jordan. A baptism of repentance is being preached by a young prophet—suddenly, after four hundred years of Divine silence, manifested to Israel—avowedly in preparation for a higher revelation which is to have for its characteristic a baptism of the Holy Ghost and of fire. For the moment this mission of the Baptist has become the Divine dispensation for Israel.—Vaughan.

A Good Preacher.

I. His doctrine is good for us.

II. His rules of life are good for us.

III. His warnings are good for us.—Taylor.

The Characteristics of John’s Preaching.—

1. It was stern, like that of Elijah; the wind, and earthquake, and fire that preceded the “still small voice.”

2. It was absolutely dauntless.
3. It shows remarkable insight into human nature—into the needs and temptations of every class.
4. It was intensely practical.
5. It prophesies of the dawn of the kingdom of Christ.
(1) His first message was, “Repent”;
(2) his second message was, “The kingdom of heaven is at hand”;
(3) his final message was, “Behold the Lamb of God.”
6. It does not claim the credentials of a single miracle.
7. It had only a partial and temporary popularity: he was like the lamp which burns but for a time, and for which there is no need when the sun rises.—Farrar.

“Baptism of repentance.”—This baptism differed from the ceremonial washings prescribed in the Jewish law in that it had direct reference to the immediate coming of the Messiah, who would grant the remission of sins. Those who were baptized

(1) acknowledged their sorrow for past sins,
(2) promised to amend their lives in time to come, and
(3) declared their faith in the Christ, whose forerunner John was.

Luke 3:4. “The voice.”—The prophecy draws attention to the work rather than to the worker: the message, and not the remarkable personality of John, is that on which stress is laid. It is a voice rather than a man. “Are we to content ourselves with a general application of the details of John’s work as a pioneer, or is it allowable to see in the bringing low of mountains and hills the humiliation of Pharisaic pride, in the filling up of valleys the overcoming of Sadducean indifference, in making straight the crooked the correction of the guile and falsehood of others (say of the publicans), and in making smooth the rough ways a removal of the evil habits that are found even in the best of men? However it may be, the general intention of the quotation is to represent repentance as the one distinguishing feature of John’s baptism” (Godet).

Luke 3:6. “All flesh.”—In the preceding verse stress is laid upon the obstacles in the way of those who preach the gospel—the difficulties arising from human pride, indifference, unbelief, and evil passions; in this verse the universality of the salvation offered to mankind is plainly set forth.

Luke 3:7. The Preacher of Repentance and Righteousness.

I. His first sledge-hammer blow shatters one false trust—namely, that in external ceremonial as cleansing. What moved John’s anger was the very fact that they had come to be “baptized,” as if that was to do them any good, and was sufficient for escaping the coming wrath.

II. Another swing of his mace crushes another—namely, that in natural descent from the heir of promise. Messiah was to be their Messiah, the people thought. John tells them that God can admit “these stones”—the water-worn rocks littering the channel of the Jordan—to the privileges in which they trusted. Surely this points, however dimly, to the transference of the promises to the Gentiles.

III. The third turn in the hot stream of indignant rebuke goes deeper.—Still in opposition to his hearers’ baseless confidences, he attacks their whole conception of the mission of the Messiah, and declares it to be an immediately impending work of judgment. The negative character of not bearing good fruit is fatal.—Maclaren.

The Baptist’s Message.—When Messiah was near, John was appointed—

I. To give warning, and to tell them that the Saviour whom they had long looked for was at last nigh.

II. He had to tell them, further, that they were not ready for His coming. Their life, unreal and sinful, must be thoroughly reformed before they could meet the King with welcome. “Repent!” was the message of this stern prophet—a message to all—a message that urged a reform that went much deeper than the outside, and involved an entire revolution of the inner nature. But though he could indicate the disease, and make it felt—

III. He could not cure it.—He could not reach down to the inmost defilement and take it away. The water was a fit symbol of the cold, unsatisfying, intellectual character of his ministry, just as the fire with which Jesus Christ baptized was an emblem of the warming, searching character of His ministry.—Nicoll.

Luke 3:7. “Vipers.”—I.e. both malicious and cunning. The comparison is justified

(1) by the corrupt condition of the nation, which showed itself in formalism, hypocrisy, and unbelief; and

(2) by the desire to receive the baptism of John as a precautionary measure against coming wrath, without conforming to the spiritual requirements which alone gave the rite its true value. This cunning was evidence that, though they were descended from Abraham, they were not animated by his faith and devotion. Cf. with this passage John 8:37, in which Jesus speaks of “their father the devil.”

“Wrath to come.”—The connection of John’s ministry with the prophecy concerning Elias (Malachi 3:1; Malachi 4:5) would naturally suggest to men’s mind “the wrath to come” there also foretold. It was the general expectation of the Jews that troublous times would accompany the appearance of the Messiah. John is now speaking in the true character of a prophet, foretelling the wrath soon to be poured out on the Jewish nation. Mere fear of the wrath of God is not an adequate foundation for a religious life. It is negative in its character, and like all feelings it is liable to be transitory and to vary in degree from time to time. The true motive to a holy life is “love of the Father” (cf. 1 John 2:15). The warnings in the word of God do appeal to a sense of fear, but they are rather calculated to deter the impenitent than to inspire the holy emotions which go to make up a religious life and character.

The Wrath to Come.—A good many people want to flee from the wrath, but are not willing to give up that which draws the wrath down upon them. There is often terror without penitence. If many were asked, “Who warned you to flee?” the answer could only be, “Fear—the terrors of death and eternity.” John’s question is therefore a very proper one. The only flight that saves from coming wrath is away from sin to Christ. No man is saved who carries his sins with him in his flight. The door of the refuge is wide enough to admit the penitent, but not wide enough to admit any cherished sin.—Miller.

Righteous Anger.—The severity of John’s language may shock us, but we must keep in view

(1) that his was righteous anger against hypocrisy, such as prophets in all times and Jesus Himself manifested—that in it there were no personal feelings of irritation and malice; and
(2) that his rebukes were calculated to remove the evils that excited his anger. The judgments of which he spoke were not inevitable, but might be averted by repentance and sincere faith.

The Pertinacity of Hypocrites.—Those whose habits of uttering falsehoods to God, and of deceiving themselves, lead them to hold out hypocrisy and pretension, instead of the reality, ought to be urged, with greater sharpness than other men, to true repentance. There is an astonishing pertinacity in hypocrites; and until they have been flayed by violence, they obstinately keep their skin.—Calvin.

Who may rebuke with severity?—Severity in reproof of sin is only becoming in the mouths of those of inflexible integrity, and is detestable when shown by those who are in heart inclined to the very sins they condemn with their lips. Frequently those who are intemperate and unchaste are the severest critics of those who give way to these vices. Our objection to severity of rebuke and denunciatory language is, it is to be feared, in many cases the result of indifference to holiness and not of a charitable disposition.

Luke 3:8. “Bring forth fruits.”—Insincerity is the great charge brought by John against his nation: neither multiplied professions of devotion nor submission to new religious rites could work a cure. The only adequate evidence of a radical change would be a change of life. The preaching of John illustrates the operation of the law upon the heart and conscience. He

(1) demands holiness of character and righteousness of life, but
(2) imparts no power by which this great change may be effected. And so the law
(1) awakens and stimulates the conscience, and
(2) by creating within us a sense of our helplessness creates a longing after that salvation which is the gift of God through Jesus Christ.

“Begin not.”—The natural impulse of the unregenerate heart is to seek out excuses and subterfuges when the conscience is touched.

“Abraham to our father.”—But descent from Abraham was not

(1) a mere privilege, securing for all who could claim it inalienable advantages; it was

(2) a relationship that imposed obligations: if it did not lead to a cultivation of Abraham’s faith, it would only draw down a heavier condemnation. Cf. St. Paul’s reasoning in Romans 4 that the privileges and blessings conferred upon Abraham belong to all who manifest his faith. See also Galatians 3:7.

“God is able,” etc.—He is not dependent upon us for the maintenance of His honour or for the existence of His Church in the world. If we are faithless, He will raise up those who will serve Him with sincerity (cf. Malachi 1:9). It is to be feared that many regard the Church as an institution which they keep up, and which would suffer perceptibly if they withdrew their support.

“Of these stones.”—As He formed Adam of the dust of the earth.—Bengel.

“Of these stones.”—And so God did. For, as Joshua, the type of Jesus, took up twelve stones from the bed of the same river Jordan (Joshua 4:1), and set them upon the western bank there for a memorial, so Jesus, the true Joshua, after His baptism in the same river, began to choose His twelve apostles from obscure and unlearned men, like rude and unhewn stones of the wilderness, and to make them to be the foundation-stones of His Church (Revelation 21:14), which is the true family of Abraham, the Israel of God, the heavenly Jerusalem, the city that hath foundations, whose builder is God (Hebrews 11:10).—Wordsworth.

Fruits Worthy of Repentance.—There is only one way to prove that we have truly repented—not saying that we have, but showing the evidence in our lives. Repentance is worthless if it only produces a few tears, a spasm of regret, a little fright, and then a return to the old wicked ways. Leaving the sins we repent of, and walking in the clean new ways of holiness—these are “works worthy of repentance.”—Miller.

Luke 3:9. “The axe is laid unto the root.”—From a statement of what God might possibly do, i.e. raise up from among the Gentiles spiritual children of Abraham, John passes to a statement of what God will certainly do, i.e. execute judgment speedily upon the hypocritical and unbelieving. There is mercy mingled even with this Divine anger against sin:

(1) a warning is given beforehand by this prophet of what may be expected; and

(2) there is a delay in the execution of judgment. None, therefore, on whom the judgment comes can plead ignorance or not having had an opportunity of amendment. The figure of cutting down barren trees is connected with the phrase already used (Luke 3:8)—“fruits worthy of repentance”: it is a figure frequently used in the New Testament.

The Divine Patience.—The picture is a very suggestive one. Judgment is impending. The tree may be cut down at any moment. The axe still lying unused shows patience in the husbandman: he is waiting to see if the fruitless tree will yet bear fruit. The meaning is very plain. God waits long for impenitent sinners to return to Him. He is slow to punish or to close the day of opportunity. He desires all to repent and be saved. Yet we must not trifle with the Divine patience and forbearance. Though not yet lifted to strike, the axe is lying close at hand, ready to be used. God has two axes:

1. One for pruning, removing fruitless branches from fruitful trees.
2. One which He uses only in judgment, cutting down fruitless trees. The whole of life is very critical. On any moment may hang the destinies of eternity.—Miller.

Luke 3:10. Our Every-day Life.—From John’s several answers we see that religion is not something entirely apart from our every-day life. The inquirers were to begin at once to do their several every-day works religiously. Not to give up their callings, but to do their duty as good and true men in their callings, to carry the principles of true religion into all their actions—this was the Baptist’s counsel. It is well for all of us to seize and apply the lesson. Religion is living out the principles of Christianity in one’s ordinary weekday life.—Ibid.

The Rudiments of Morality.—The A B C of morality—justice, charity, abstinence from class vices—is all that John requires. These homely pieces of goodness would be the best “fruits” of repentance. Not to do what everybody in the same calling does, and I used to do, is a great proof of a changed man, though the thing itself may be very lowly virtue. We need the lesson quite as much as the multitudes, or the publicans and soldiers.—Maclaren.

Luke 3:10. “What shall we do then?”—Cf. Acts 2:37, and notice the very different reply given by St. Peter. John the Baptist says nothing of faith: “the fruits” were acts of kindliness, equity, and humanity, as described in the following verses. These were preparatory to faith (cf. Acts 10:35); they are the “honest and good heart” in which the seed of the word of Christ takes root and grows (chap. Luke 8:15). Three classes of inquirers are spoken of:

1. The multitudes (Luke 3:10);

2. Publicans (Luke 3:12);

3. Soldiers (Luke 3:14). John does not summon them to give up their callings and adopt his mode of life, but to remain in their callings, and there to resist the special temptations that might beset them and to serve God with sincerity. It is interesting to notice the special acquaintance with human nature and with the peculiar circumstances of different modes of life which John displays. Though he had lived a recluse, he had not divested himself of interest in human society, and his knowledge of his own heart and of the word of God had taught him the weaknesses and temptations which beset human nature. It often happens that shrewder and truer judgments are formed by those who live apart from society and are accustomed to reading and meditation than by those who are absorbed in the business and active life of the world.

Luke 3:11. “Impart to him that hath none.”—Cf. James 2:15; 1 John 3:17. How quickly would the inequalities in society disappear if this spirit of kindliness and generosity were generally manifested! And yet there is nothing revolutionary in it: the rich and prosperous are told to impart to their less fortunate brethren; the poor are not told to demand a portion of their neighbours’ property.

Luke 3:12. “Then came also publicans.—It is remarkable that John does not tell the publicans to abandon their profession, which was regarded by the stricter Jews as an unholy one. And in so far as he does not condemn their calling, he seems to pronounce the opinion afterwards expressed by Jesus that it was lawful to pay tribute to Cæsar (Luke 20:25).

Luke 3:14. “The soldiers likewise.”—“He did not say, Cast away your arms, quit the camp; for he knew that soldiers are not homicides, but ministers of law—not avengers of personal injuries, but defenders of the public safety” (Wordsworth). “The desire of injury, the savageness of revenge, the lust of power, etc.—these are sins which are justly condemned in wars, which are, however, sometimes undertaken by good men for the sake of punishing the violence of others, either by command of God, or of some lawful human authority” (Augustine).