Luke 3:16

d 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. Verse 1 Fifteenth year - This was the fifteenth of his principality and thirteenth of his monarchy: for he was two years joint emperor, previously to the death of Augustus. 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. Verse 2 Annas and Caiaphas being the high priests - Caiaphas was the son-in-law of Annas or Ananias, and it is supposed that they exercised the high priest's office by turns. It is likely that Annas only was considered as high priest; and that Caiaphas was what the Hebrews termed כהן משנה cohen mishneh, or סגן כהנים sagan cohanim, the high priest's deputy, or ruler of the temple. See the note on Mat 2:4, and on Joh 18:13. The facts which St. Luke mentions here tend much to confirm the truth of the evangelical history. Christianity differs widely from philosophic system; it is founded in the goodness and authority of God; and attested by historic facts. It differs also from popular tradition, which either has had no pure origin, or which is lost in unknown or fabulous antiquity. It differs also from pagan and Mohammedan revelations, which were fabricated in a corner, and had no witnesses. In the above verses we find the persons, the places, and the times marked with the utmost exactness. It was under the first Caesars that the preaching of the Gospel took place; and in their time, the facts on which the whole of Christianity is founded made their appearance: an age the most enlightened, and best known from the multitude of its historic records. It was in Judea, where every thing that professed to come from God was scrutinized with the most exact and unmerciful criticism. In writing the history of Christianity, the evangelists appeal to certain facts which were publicly transacted in such places, under the government and inspection of such and such persons, and in such particular times. A thousand persons could have confronted the falsehood, had it been one! These appeals are made - a challenge is offered to the Roman government, and to the Jewish rulers and people - a new religion has been introduced in such a place, at such a time - this has been accompanied with such and such facts and miracles! Who can disprove this? All are silent. None appears to offer even an objection. The cause of infidelity and irreligion is at stake! If these facts cannot be disproved, the religion of Christ must triumph. None appears because none could appear. Now let it be observed, that the persons of that time, only, could confute these things had they been false; they never attempted it; therefore these facts are absolute and incontrovertible truths: this conclusion is necessary. Shall a man then give up his faith in such attested facts as these, because, more than a thousand years after, an infidel creeps out, and ventures publicly to sneer at what his iniquitous soul hopes is not true! The word of God came unto John - That is, the Holy Spirit that revealed to him this doctrine of salvation. This came upon him in the desert, where he was living in such a state of austerity as gave him full right to preach all the rigours of penitence to others. Thus we find that the first preachers, historians, and followers of the doctrines of the Gospel were men eminent for the austerity of their lives, the simplicity of their manners, and the sanctity of their conduct; they were authorized by God, and filled with the most precious gifts of his Spirit. And what are the apostles which the new philosophy sends us? Philosophers full of themselves, not guided by the love of truth or wisdom, but ever seeking their own glory; in constant hostility among themselves, because of their separate pretensions to particular discoveries, of the honor of which they would almost as soon lose life as be deprived. Who are they? Men of a mortified life and unblamable conversation? No, they are poets and poetasters; composers of romances, novels, intrigues, farces, comedies, etc., full of extravagance and impurity. They are pretended moralists that preach up pleasure and sensual gratification, and dissolve, as far as they can, the sacred and civil ties that unite and support society. They are men whose guilt is heightened by their assuming the sacred name of philosophers, and dignifying their impure system with a name at which Philosophy herself blushes and bleeds. Verse 3 The baptism of repentance - See on Mat 3:4-6 (note), and Mar 1:1 (note), etc., and Mark 16 (note) at the end. Verse 4 Prepare ye the way - It was customary for the Hindoo kings, when on journeys, to send a certain class of the people two or three days before them, to command the inhabitants to clear the ways. A very necessary precaution where there are no public roads. - Ward. Verse 5 Every they shall be filled - All hinderances shall be taken out of the way: a quotation from the Greek version of Isa 40:4, containing an allusion to the preparations made in rough countries to facilitate the march of mighty kings and conquerors. See the instance produced on Mat 3:3 (note). Verse 7 On this account of the Baptist's mode of preaching, see the notes on Mat 3:7-11 (note). Verse 10 What shall we do then? - The preaching of the Baptist had been accompanied with an uncommon effusion of that Spirit which convinces of sin, righteousness, and judgment. The people who heard him now earnestly begin to inquire what they must do to be saved? They are conscious that they are exposed to the judgments of the Lord, and they wish to escape from the coming wrath. Verse 11 He that hath two coats, etc. - He first teaches the great mass of the people their duty to each other. They were uncharitable and oppressive, and he taught them not to expect any mercy from the hand of God, while they acted towards others in opposition to its dictates. If men be unkind and uncharitable towards each other, how can they expect the mercy of the Lord to be extended towards themselves? Verse 12 Then came also publicans - He next instructs the tax-gatherers in the proper discharge of their duty: though it was an office detested by the Jews at large, yet the Baptist does not condemn it. It is only the abuse of it that he speaks against. If taxes be necessary for the support of a state, there must be collectors of them; and the collector, if he properly discharge his duty, is not only a useful, but also a respectable officer. But it seems the Jewish tax-gatherers exacted much more from the people than government authorized them to do, Luk 3:13, and the surplus they pocketed. See the conduct of many of our surveyors and assessors. They are oppressors of the people, and enrich themselves by unjust surcharges. This, I am inclined to think, is too common an evil; and the executive government is often the people's scape-goat, to bear the crimes of its officers, crimes in which it has no concern. For an account of the publicans, see the note on Mat 5:46. Verse 14 The soldiers likewise demanded of him - He, thirdly, instructs those among the military. They were either Roman soldiers, or the soldiers of Herod or Philip. Use no violence to any, μηδενα διασεισητε, do not extort money or goods by force or violence from any. This is the import of the words neminein concutite, used here by the Vulgate, and points out a crime of which the Roman soldiers were notoriously guilty, their own writers being witnesses. Concussio has the above meaning in the Roman law. See Raphelius in loco. Neither accuse any falsely - Or, on a frivolous pretense - μηδε συκοφαντησητε, be not sycophants, like those who are base flatterers of their masters, who to ingratiate themselves into their esteem, malign, accuse, and impeach the innocent. Bishop Pearce observes that, when the concussio above referred to did not produce the effect they wished, they often falsely accused the persons, which is the reason why this advice is added. See the note on Luk 19:7. Be content with your wages - Οψωνιοις. The word signifies not only the money which was allotted to a Roman soldier, which was two oboli, about three halfpence per day, but also the necessary supply of wheat, barley, etc. See Raphelius. Verse 15 Whether he were the Christ - So general was the reformation which was produced by the Baptist's preaching that the people were ready to consider him as the promised Messiah. Thus John came in the spirit and power of Elijah, and reformed all things; showed the people, the tax-gatherers, and the soldiers, their respective duties, and persuaded them to put away the evil of their doings. See the note on Mat 17:11. Verse 16 On these verses see Mat 3:11, Mat 3:12, and Mar 1:7, Mar 1:8, and particularly the note on Joh 3:5 (note). Verse 19 Herod the tetrarch - See this subject explained at large, Mat 14:1 (note), etc., and Mar 6:21, Mar 6:23 (note). Verse 21 Jesus - being baptized - See on Mat 3:16, Mat 3:17 (note). Verse 23 Thirty years of age - This was the age required by the law, to which the priests must arrive before they could be installed in their office: see Num 4:3. Being (as was supposed) the son of Joseph - This same phrase is used by Herodotus to signify one who was only reputed to be the son of a particular person: τουτου παις νομιζεται he was Supposed to be this man's son. Much learned labor has been used to reconcile this genealogy with that in St. Matthew, Matthew 1:1-17, and there are several ways of doing it; the following, which appears to me to be the best, is also the most simple and easy. For a more elaborate discussion of the subject, the reader is referred to the additional observations at the end of the chapter. Matthew, in descending from Abraham to Joseph, the spouse of the blessed virgin, speaks of Sons properly such, by way of natural generation: Abraham begat Isaac, and Isaac begat Jacob, etc. But Luke, in ascending from the Savior of the world to God himself, speaks of sons either properly or improperly such: on this account he uses an indeterminate mode of expression, which may be applied to sons either putatively or really such. And Jesus himself began to be about thirty years of age, being, as was Supposed the son of Joseph - of Heli - of Matthat, etc. This receives considerable support from Raphelius's method of reading the original ων (ὡς ενομιζετο υἱος Ιωσηφ) του Ἡλι, being (when reputed the son of Joseph) the son of Heli, etc. That St. Luke does not always speak of sons properly such, is evident from the first and last person which he names: Jesus Christ was only the supposed son of Joseph, because Joseph was the husband of his mother Mary: and Adam, who is said to be the son of God, was such only by creation. After this observation it is next necessary to consider, that, in the genealogy described by St. Luke, there are two sons improperly such: i.e. two sons-in-law, instead of two sons. As the Hebrews never permitted women to enter into their genealogical tables, whenever a family happened to end with a daughter, instead of naming her in the genealogy, they inserted her husband, as the son of him who was, in reality, but his father-in-law. This import, bishop Pearce has fully shown, νομιζεσθαι bears, in a variety of places - Jesus was considered according to law, or allowed custom, to be the son of Joseph, as he was of Heli. The two sons-in-law who are to be noticed in this genealogy are Joseph the son-in-law of Heli, whose own father was Jacob, Mat 1:16; and Salathiel, the son-in-law of Neri, whose own father was Jechonias: 1Chr 3:17, and Mat 1:12. This remark alone is sufficient to remove every difficulty. Thus it appears that Joseph, son of Jacob, according to St. Matthew, was son-in-law of Heli, according to St. Luke. And Salathiel, son of Jechonias, according to the former, was son-in-law of Neri, according to the latter. Mary therefore appears to have been the daughter of Heli; so called by abbreviation for Heliachim, which is the same in Hebrew with Joachim. Joseph, son of Jacob, and Mary; daughter of Heli, were of the same family: both came from Zerubbabel; Joseph from Abiud, his eldest son, Mat 1:13, and Mary by Rhesa, the youngest. See Luk 3:27. Salathiel and Zorobabel, from whom St. Matthew and St. Luke cause Christ to proceed, were themselves descended from Solomon in a direct line: and though St. Luke says that Salathiel was son of Neri, who was descended from Nathan, Solomon's eldest brother, 1Chr 3:5, this is only to be understood of his having espoused Nathan's daughter, and that Neri dying, probably, without male issues the two branches of the family of David, that of Nathan and that of Solomon, were both united in the person of Zerubbabel, by the marriage of Salathiel, chief of the regal family of Solomon, with the daughter of Neri, chief and heretrix of the family of Nathan. Thus it appears that Jesus, son of Mary, reunited in himself all the blood, privileges, and rights of the whole family of David; in consequence of which he is emphatically called, The son of David. It is worthy of being remarked that St. Matthew, who wrote principally for the Jews, extends his genealogy to Abraham through whom the promise of the Messiah was given to the Jews; but St. Luke, who wrote his history for the instruction of the Gentiles, extends his genealogy to Adam, to whom the promise of the Redeemer was given in behalf of himself and of all his posterity. See the notes on Mat 1:1, etc. Verse 36 Of Cainan - This Cainan, the son of Arphaxad, and father of Sala, is not found in any other Scripture genealogy. See Gen 10:24; Gen 11:12; 1Chr 1:18, 1Chr 1:24, where Arphaxad is made the father of Sala, and no mention at all made of Cainan. Some suppose that Cainan was a surname of Sala, and that the names should be read together thus, The son of Heber, the son of Salacainan, the son of Arphaxad, etc. If this does not untie the knot, it certainly cuts it; and the reader may pass on without any great scruple or embarrassment. There are many sensible observations on this genealogy in the notes at the end of Bishop Newcome's Harmony. Introduction Christ's temptation, Luk 4:1-13. Teaches in the synagogues of Galilee, Luk 4:14, Luk 4:15. He preaches in a synagogue at Nazareth, Luk 4:16-28. They attempt to kill him, Luk 4:29, Luk 4:30. He preaches in Capernaum, Luk 4:31, Luk 4:32, and casts out a demon, Luk 4:33-37. Heals Peter's mother-in-law, and various others, Luk 4:38-41.

Imprisonment of John the Baptist. 15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; 16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: 17 Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. 18 And many other things in his exhortation preached he unto the people. 19 But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done, 20 Added yet this above all, that he shut up John in prison. We are now drawing near to the appearance of our Lord Jesus publicly; the Sun will not be long after the morning-star. We are here told, I. How the people took occasion, from the ministry and baptism of John, to think of the Messiah, and to think of him as at the door, as now come. Thus the way of the Lord was prepared, and people were prepared to bid Christ welcome; for, when men's expectations are raised, that which they are in expectation of becomes doubly acceptable. Now when they observed what an excellent doctrine John Baptist preached, what a divine power went along with it, and what a tendency it had to reform the world, 1. They began presently to consider that now was the time for the Messiah to appear. The sceptre was departed from Judah, for they had no king but Cæsar; nay, and the law-giver too was gone from between his feet, for Herod had lately slain the sanhedrim. Daniel's seventy weeks were now expiring; and therefore it was but three or four years after this that they looked that the kingdom of heaven should appear immediately, Luke xix. 11 . Never did the corrupt state of the Jews more need a reformation, nor their distressed state more need a deliverance, than now. 2. Their next thought was, "Is not his he that should come?" All thinking men mused, or reasoned, in their hearts, concerning John, whether he were the Christ or not. He had indeed none of the external pomp and grandeur in which they generally expected the Messiah to appear; but his life was holy and strict, his preaching powerful and with authority, and therefore "why may we not think that he is the Messiah, and that he will shortly throw off this disguise, and appear in more glory?" Note, That which puts people upon considering, reasoning with themselves, prepares the way for Christ. II. How John disowned all pretensions to the honour of being himself the Messiah, but confirmed them in their expectations of him that really was the Messiah, v. 16, 17 . John's office, as a crier or herald, was to give notice that the kingdom of God and the King of that kingdom were at hand; and therefore, when he had told all manner of people severally what they must do ("You must do this, and you must do that"), he tells them one thing more which they must all do: they must expect the Messiah now shortly to appear. And this serves as an answer to their musings and debates concerning himself. Though he knew not their thoughts, yet, in declaring this, he answered them. 1. He declares that the utmost he could do was to baptize them with water. He had no access to the Spirit, nor could command that or work upon that; he could only exhort them to repent, and assure them of forgiveness, upon repentance; he could not work repentance in them, nor confer remission on them. 2. He consigns them, and turns them over, as it were, to Jesus Christ, for whom he was sent to prepare the way, and to whom he was ready to transfer all the interest he had in the affections of the people, and would have them no longer to debate whether John was the Messiah or no, but to look for him that was really so. (1.) John owns the Messiah to have a greater excellency than he had, and that he was in all things preferable to him; he is one the latchet of whose shoe he does not think himself worthy to loose; he does not think himself worthy to be the meanest of his servants, to help him on and off with his shoes. John was a prophet, yea more than a prophet, more so than any of the Old-Testament prophets; but Christ was a prophet more than John, for it was both by the Spirit of Christ, and of the grace of Christ, that all the prophets prophesied, and John among the rest, 1 Pet. i. 10, 11 . This was a great truth which John came to preach; but the manner of his expressing it bespeaks his humility, and in it he not only does justice to the Lord Jesus, but does him honour too: "He is one whom I am not worthy to approach, or draw nigh to, no not as a servant." Thus highly does it become us to speak of Christ, and thus humbly of ourselves. (2.) He owns him to have a greater energy than he had: "He is mightier than I, and does that which I cannot do, both for the comfort of the faithful and for the terror of hypocrites and dissemblers." They thought that a wonderful power went along with John; but what was that compared with the power which Jesus would come clothed with? [1.] John can do no more than baptize with water, in token of this, that they ought to purify and cleanse themselves; but Christ can, and will, baptize with the Holy Ghost; he can give the Spirit to cleanse and purify the heart, not only as water washes off the dirt on the outside, but as fire purges out the dross that is within, and melts down the metal, that it may be cast into a new mould. [2.] John can only preach a distinguishing doctrine, and by word and sign separate between the precious and the vile; but Christ hath his fan in his hand, with which he can, and will, perfectly separate between the wheat and the chaff. He will thoroughly purge his floor; it is his own, and therefore he will purge it, and will cast out of his church the unbelieving impenitent Jews, and confirm in his church all that faithfully follow him. [3.] John can only speak comfort to those that receive the gospel, and, like other prophets, say to the righteous that it shall be well with them; but Jesus Christ will give them comfort. John can only promise them that they shall be safe; but Christ will make them so: he will gather the wheat into his garner; good, serious, solid people he will gather now into his church on earth, which shall be made up of such, and he will shortly gather them into his church in heaven, where they shall be for ever sheltered. [4.] John can only threaten hypocrites, and tell the barren trees that they shall be hewn down and cast into the fire; but Christ can execute that threatening; those that are as chaff, light, and vain, and worthless, he will burn with fire unquenchable. John refers here to Mal. iii. 18 ; iv. 1, 2 . Then, when the floor is purged, ye shall return, and discern between the righteous and the wicked, for the day comes that shall burn as an oven. The evangelist concludes his account of John's preaching with an et cætera ( v. 18 ): Many other things in his exhortation preached he unto the people, which are not recorded. First, John was an affectionate preacher. He was parakalon — exhorting, beseeching; he pressed things home upon his hearers, followed his doctrine close, as one in earnest. Secondly, He was a practical preacher. Much of his preaching was exhortation, quickening them to their duty, directing them in it, and not amusing them with matters of nice speculation. Thirdly, He was a popular preacher. Though he had scribes and Pharisees, men of polite learning, attending his ministry, and Sadducees, men of free thought, as they pretended, yet he addressed himself to the people, pros ton laon — to the laity, and accommodated himself to their capacity, as promising himself best success among them. Fourthly, He was an evangelical preacher, for so the word here used signifies, euengelizeto — he preached the gospel to the people; in all his exhortations, he directed people to Christ, and excited and encouraged their expectations of him. When we press duty upon people, we must direct them to Christ, both for righteousness and strength. Fifthly, He was a copious preacher: Many other things he preached, polla men kai hetera — many things, and different. He preached a great deal, shunned not to declare the whole counsel of God; and he varied in his preaching, that those who were not reached, and touched, and wrought upon, by one truth, might be by another. III. How full a stop was put to John's preaching. When he was in the midst of his usefulness, going on thus successfully, he was imprisoned by the malice of Herod ( v. 19, 20 ): Herod the tetrarch being reproved by him, not only for living in incest with his brother Philip's wife, but for the many other evils which Herod had done (for those that are wicked in one instance are commonly so in many others), he could not bear it, but contracted an antipathy to him for his plain dealing, and added this wickedness to all the rest, which was indeed above all, that he shut up John in prison, put that burning and shining light under a bushel. Because he could not bear his reproofs, others should be deprived of the benefit of his instructions and counsels. Some little good he might do to those who had access to him, when he was in prison; but nothing to what he might have done if he had had liberty to go about all the country, as he had done. We cannot think of Herod's doing this without the greatest compassion and lamentation, nor of God's permitting it without admiring the depth of the divine counsels, which we cannot account for. Must he be silenced who is the voice of one crying in the wilderness? Must such a preacher be shut up in prison who ought to have been set up in the courts of the temple? But thus the faith of his disciples must be tried; thus the unbelief of those who rejected him must be punished; thus he must be Christ's forerunner in suffering as well as preaching; and thus, having been for about a year and a half preparing people for Christ, he must now give way to him, and, the Sun being risen, the morning-star must of course disappear.

Mt 11:11; Mt 11:12