Luk 3:1-11 | RWP | e4.org | Now in the fifteenth year ( εν ετε δε πεντεκαιδεκατω ). Tiberius Caesar was ruler in the provinces two years before Augustus Caesar died. Luke makes a six-fold attempt here to indicate the time when John the Baptist began his ministry. John revived the function of the prophet ( Εχχε Hομο , p. ) and it was a momentous event after centuries of prophetic silence. Luke begins with the Roman Emperor, then mentions Pontius Pilate Procurator of Judea, Herod Antipas Tetrarch of Galilee (and Perea), Philip, Tetrarch of Iturea and Trachonitis, Lysanias, Tetrarch of Abilene (all with the genitive absolute construction) and concludes with the high-priesthood of Annas and Caiaphas (son-in-law and successor of Annas). The ancients did not have our modern system of chronology, the names of rulers as here being the common way. Objection has been made to the mention of Lysanias here because Josephus ( Ant . XXVII. I) tells of a Lysanias who was King of Abila up to B.C. 36 as the one referred to by Luke with the wrong date. But an inscription has been found on the site of Abilene with mention of "Lysanias the tetrarch" and at the time to which Luke refers (see my Luke the Historian in the Light of Research , pp. 167f.). So Luke is vindicated again by the rocks.

‏ Luke 3:1-11

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

The Word of God came unto John ( εγενετο ρημα θεου επ Ιωανην ). The great epoch marked by εγενετο rather than ην. Ρημα θεου is some particular utterance of God (Plummer), common in LXX, here alone in the N.T. Then John is introduced as the son of Zacharias according to Chapter 1. Matthew describes him as the Baptist, Mark as the Baptizer. No other Gospel mentions Zacharias. Mark begins his Gospel here, but Matthew and Luke have two Infancy Chapters before. Luke alone tells of the coming of the word to John. All three Synoptics locate him "in the wilderness" ( εν τη ερημω ) as here, Mr 1:4; Mt 3:1 (adding "of Judea").

All the region round about Jordan ( πασαν περιχωρον του Ιορδανου ). The wilderness was John's abode (1:80) so that he began preaching where he was. It was the plain (Ge 13:10f.) or valley of the Jordan, El Ghor, as far north as Succoth (2Ch 4:17). Sometimes he was on the eastern bank of the Jordan (Joh 10:40), though usually on the west side. His baptizing kept him near the river.

The baptism of repentance unto remission of sins ( βαπτισμα μετανοιας εις αφεσιν αμαρτιων ). The same phrase as in Mr 1:4, which see for discussion of these important words. The word remission ( αφεσις ) "occurs in Luke more frequently than in all the other New Testament writers combined" (Vincent). In medical writers it is used for the relaxing of disease.

As it is written ( ως γεγραπτα ). The regular formula for quotation, perfect passive indicative of γραφω.

Isaiah the prophet ( Εσαιου του προφητου ). The same phrase in Mr 1:2 (correct text) and Mt 3:3. Mark, as we have seen, adds a quotation from Mal 3:1 and Luke gives verses 4 and 5 of Isa. 40 not in Matthew or Mark (Lu 3:5, 6). See Mt 3:3; Mr 1:3 for discussion of Luke 4:4.

Valley ( φαραγξ ). Here only in the N.T., though in the LXX and ancient Greek. It is a ravine or valley hedged in by precipices.

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

Hill ( βουνος ). Called a Cyrenaic word by Herodotus, but later Greek writers use it as does the LXX.

Brought low ( ταπεινωθησετα ). Future passive indicative of ταπεινοω. Literal meaning here of a verb common in the metaphorical sense.

Crooked ( σκολια ). Common word, curved, opposite of ορθος or ευθυς, straight.

All flesh ( πασα σαρξ ). Used in the N.T. of the human race alone, though in the LXX brutes are included.

The salvation of God ( το σοτηριον του θεου ). The saving act of God. This phrase aptly describes Luke's Gospel which has in mind the message of Christ for all men. It is the universal Gospel.

To the multitude that went out ( τοις εξπορευομενοις οχλοις ). Plural,

Multitudes. The present participle also notes the repetition of the crowds as does ελεγεν (imperfect), he used to say. Mt 3:7-10 singles out the message of John to the Pharisees and Sadducees, which see for discussion of details. Luke gives a summary of his preaching to the crowds with special replies to these inquiries: the multitudes, 10, 11, the publicans 12, 13, the soldiers 14.

To be baptized of him ( βαπτισθηνα υπ' αυτου ). This is the purpose of their coming. Mt 3:7 has simply "to his baptism." John's metaphors are from the wilderness (vipers, fruits, axe, slave boy loosing sandals, fire, fan, thrashing-floor, garner, chaff, stones).

Who warned you? ( τις επεδειξεν υμιν; ). The verb is like our "suggest" by proof to eye, ear, or brain (Lu 6:47; 12:5; Ac 9:16; 20:35; Mt 3:7). Nowhere else in the N.T. though common ancient word ( υποδεικνυμ, show under, point out, give a tip or private hint).

Asked ( επηρωτων ). Imperfect tense, repeatedly asked.

What then must we do? ( τ ουν ποιησωμεν; ). Deliberative aorist subjunctive. More exactly,

What then are we to do,

What then shall we do? Same construction in verses 12, 14. The ουν refers to the severe things already said by John (Lu 3:7-9).

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