Luke 3

Luke 3:1

[a] governor] Some question may be what is here meant by ἡγεμονεύοντος. But ʰ Jac. Cujacius, the learned lawyer, hath cleared it: Rectius vetus interpres, Luc. i, procurante Pilato, quam alii, præside. Præses enim Syriæ tum fuit Vitellius vir consularis, procurator Pilatus, eques Romanus. Cujus rei authores habeo Tertullianum, Tacitum, Josephum. “The ancient interpreter, Luke i, renders it more truly, Pilate being procurator, than others, Pilate being president or governor; for Vitellius was then governor of Syria, one that had been consul, but Pilate, a knight of Rome, was procurator. So I learn from Tertullian, Tacitus, and Josephus.”

Ib. [b] tetrarch of Ituræa] That which is here said of Herod’s brother Philip being tetrarch of Ituræa and Trachonitis, is thus far confirmed by Josephus, Ant. l. 18. c. 7, that this Philip died in the twentieth year of Tiberius, having for the space of thirty-seven years been præfect of Trachonitis and Gaulanitis and Batanæa, where, instead of Gaulanitis, the truer reading is Auranitis, of which we have mention in the same Josephus, Ant. l. 15. c. 13, as a part of Zenodorus his province, Trachonitis and Batanæa being there named as the other parts of it, the latter of which (or else that and Auranitis together) is sure the Ituræa here. As for the word τετράρχης, tetrarch, it denotes a principality of a fourth part; and when Herod, who is called so, is elsewhere called king Herod, the word king is to be taken in that latitude as to signify no more than what tetrarch here doth, one placed by the Romans over this region of Galilee, with regal power and for life, and thereby differing from the ἡγεμῶν, a governor, (such as Pilate here, and Matt. xxvii. 2,) with commission for so many years, πεμπόμενος, 1 Peter ii. 14, a deputy of

ʳ Cont. Paul. Samosat. ἀποκρισ. η’. ʒ P. 778 E. ʰ Observ. l. 9. c. 13.

Luke 3:2

Annas a chief priest being a man of principal authority among the Jews, and Caiaphas placed by the procurator in the pontificate, the word of— b to several parts of the coasts that were nigh Jordan, Bethabura, John i. 28, Ænon, John iii. 23, and by that means all the region about Jordan came to hear him, and he warned all the people to repent and be baptized of him, to come in as proselytes of his, that so their sins might be forgiven, which would otherwise bring certain destruction on them. c There shall come a crier, or herald, or harbinger of the Messias in the wilderness, to fit men by repentance for the receiving of Christ, and part of his proclamation shall be in these words, Every valley &c., which may figuratively import the peculiar quality of the gospel of Christ, which was to work upon the poor in spirit and exalt them to a participation of the greatest privileges, which none of the higher, loftier spirits were capable of, till they were humbled, and brought down from their heights; but literally they may seem to foretel the terrible destruction which should shortly come upon this people for their impenitence, the plaining of the land for the coming of the Roman army, (see note [c] on Matt. iii.,) and the visible discrimination which should then be made betwixt the obdurate impenitent unbelievers on one side, and those that are penitent and receive Christ on the other.

[c] high priests] Concerning the two ἀρχιερεῖς, or high priests in this place, (and the reconciling it with the Old Testament, where there was to be but one at a time, one of the sons of Aaron, Exod. xxix. 30. Lev. xvi. 32, and he to continue, not for a year only, but for his life, whereas here it seems to be otherwise,) many things have diversely been said by learned men. Without surveying of their several conjectures, I shall first think it worth observing, that in the books of Samuel, (when sure there was but one high priest,) Ahimelech the son of Ahitub being slain, and Abiathar succeeding him in the high priest’s office, 1 Sam. xxii, there is yet, after that, frequent mention of Zadok and Abiathar together, 2 Sam. xv. 35, Zadok and Abiathar the priests; and ch. xvii. 15, and xix. 11, and xx. 25, and 1 Chron. xv. 11, every where Zadok and Abiathar priests, and Zadok placed before Abiathar constantly (as Annas before Caiaphas here). The reason of which is probably this, because though Zadok was not actually high priest in David’s time, yet being the son of Ahitub, 2 Sam. viii. 17, (not that Ahitub, the father of Ahimelech, 1 Sam. xxii. 11, who was of Ithamar’s line, 1 Chron. xxiv. 2, but another, 1 Chron. vi. 8. and 53, the lineal successor of Eleazar, vv. 4. and 50,) to him the high priesthood regularly belonged; and so after the expulsion of Abiathar (the last of Eli’s, and so of Ithamar’s line, 1 Kings ii. 26, 27.) was restored to him, 1 Kings ii. 35; and Abiathar being in David’s time the high priest of Eli’s, and so of Ithamar’s line, (to which, it seems, it was changed from Eleazar’s, and continued in that line for some time,) Zadok being a principal person in authority with David, a priest, and regularly heir to the high priesthood, is constantly joined with (and set before) Abiathar the high priest. Agreeable to this example it is, that Annas, father-in-law to (the high priest of that year) Caiaphas, a most eminent person himself, and one that had been high priest also, and, I suppose, the chief of the race of Aaron’s sons then alive, as Zadok was, is here set before, and joined with Caiaphas, and called ἀρχιερεὺς, high priest, though punctually he executed not the office of the high priest. This being said by way of preparation, the main of the difficulty may perhaps be removed by observing of three things: first, that at this time, the land being under the Roman emperor, (whose name and the year of his reign is set down at the beginning of the verse, as also his procurator of Judæa, Pontius Pilate, and the tetrarchs of other places,) the succession of the high priests was now changed, the one lineal descendant in the family of Aaron, which was to continue for life, being not permitted to succeed, (λέλυτο μὲν ἡ διὰ βίου, καὶ ἐκ προγόνων διαδοχή, saith Eusebius, l. 1. c. 18,) but some other, whom he pleased, named to that office by the procurator every year, or renewed, as often as he pleased. To which purpose is that of Theophylact: Οἱ τότε ἀρχιερεῖς τῶν Ἰουδαίων ἐπεπήδων τῇ τιμῇ, ὠνιτὴν αὐτὴν κτώμενοι, καὶ τὸν νόμον διαφθείροντες: “They who were at that time high priests of the Jews, invaded that dignity, bought it, and so destroyed the law.” which prescribed a succession in the family of Aaron. Secondly, that there was at this time, after the Roman conquest, and before the destruction of the temple, (whensoever they made no king of (but only sent a procurator into) Judæa,) the place and title of νῦσας, ἄρχων τοῦ λαοῦ, ruler of the people, (and with it some part of

Luke 3:6

And all men shall discern the deliverance which is wrought for the penitent believers when all impenitents are destroyed. d destruction approaching? e do not think it will serve your turn that you are able to say, (see note [a] on Mark ii.,) We are of the seed of Abraham, who have right to the promises made to him, whatsoever our actions are; see Matt. iii. 9: for I say—

Luke 3:10

And the common sort of people asked him, What was their task, or part of duty, to prevent or avert this ruin.

Luke 3:11

And he prescribed to them an extensive liberality, charity, mercifulness to all that wanted what they had to spare. ’ the toll or tribute gatherers to be baptized— ’ Receive all the taxes which the emperor requires to be gathered; but beside that, do not you either by cunning or force take any more for yourselves.

Luke 3:14

And to the military men of the Jews (employed by their procurators or the Romans) he prescribed these rules, Neither fright nor plunder any man, but be content with that allowance which is assigned for your maintenance.

[d] accuse any falsely] Συκοφαντεῖν, though it have a proverbial signification to accuse, and by that means to flatter those, to whom that accusation is whisperingly conveyed, and had its original from a passage about figs, as Phavorinus and the grammarians ordinarily express it, yet it is used in a greater latitude for wronging, taking away any thing by force from any, according to the latitude of the signification of the Hebrew שש, which signifies both to calumniate and to use violence; and accordingly is rendered in the Old Testament sometimes by ἀδικίω, ἀποστερίω, καταδυναστεύω, (in the notion of oppressing by force,) ἐκπίζω, θλίβω, ἁρπάζω, sometimes by συκοφαντέω, but that in many places when the sense would rather have required ἀδικίω, or the like; so in Job xxxv. 9. psalm cxix. 21, and other places. From this Old Testament use of the word must the sense of it be fetched in the New. So when Zacchaeus, ch. xix. 8, saith of himself, εἴ τινός τι ἐσυκοφάντησα, (which is the only other place where the word is used,) it belongs clearly to wrong dealing, violence, injustice, taking by force from others, (which was ordinary for the publicans to do,

Πάντες τελῶναι, πάντες εἰσὶν ἅρπαγες,

“All publicans are rapacious,” saith Zeno the comedian, and such was Zacchaeus here;) and therefore his penitent heart, in that case, vows the satisfaction which the law requires for theft, restitution fourfold.

Luke 3:15

And as the people were amused concerning him, looking for some further declaration or manifestation from him, and having some disputes within them whether he were not the Messias himself;

Luke 3:16

John gave a clear answer to their doubts, telling every one that came to him, in plain words, that he was not the Christ, saying, My whole office is thus to receive you as proselytes to believe on the Messias, who shall suddenly reveal himself; I am but a disciple of that great Master, sent before him, as disciples of prophets are wont to be, to take up room for him, (see Luke x. 1, and Matt. xxvi. 20,) to serve him, to take off and lay away his shoes, (see note [h] on Matt. iii.,) and truly I am unworthy of this office, to be the disciple of so divine a person. But he, when he cometh, shall be another manner of person, and do other kind of things; over and above the receiving of proselytes with water in baptism he shall send down the Spirit on his disciples in an appearance as of fire, Acts ii., and thereby enable them to speak with tongues miraculously, and so fit them for their office: (see note [a] on Acts i.) ’ winnowing instrument, see note on Matt. iii. 12, is in his— ’ not wrong any.

Luke 3:18

And John Baptist said many such things as these, and more different from these, by way of exhortation and proclamation to the people, concerning the gospel of Christ.

Luke 3:19

And Herod calling him to the court, and hearing him often, and that with great respect to him at first, (Mark vi. 20,) at last being reproved by him for marrying his brother’s wife, and for all other sins that John saw him to be guilty of, added yet this—

Luke 3:22

And the holy eternal Spirit of God appeared visibly to come down and to descend upon him, as a dove uses to descend and light on any thing, (see note

Luke 3:23

And at this time of his being baptized Jesus was about thirty years old, the age before which the Levites were not to be admitted to sacred functions, Num. iv. 3 and 43, 1 Chron. xxxiii. 2. And being born of a pure virgin he had truly no father on earth, but yet Joseph the son of Heli being betrothed to Mary his mother, he was his reputed father.

Luke 3:49

[h] my Father’s business] Ἐν τοῖς τοῦ Πατρὸς seems to refer to the place where they found him, i. e. in the temple; and so τὰ ἴδια in the neuter, his own, John xix. 27, signifies his own house; as Esther v. 10, and vi. 12, 2, house, is rendered τὰ ἴδια, his own. Thus the Syriac reads it, and thus Theophylact, ἐν τῷ ναῷ αὐτοῦ, in his temple. So Chrysostom, hom. 52, in Gen. speaking of Abimelech driving Isaac out of his country, asks, Ποῦ ἀπελαύνεις τὸν δίκαιον; Whither drivest thou the righteous man? οὐκ οἶσθα ὅτι ὅπου ἂν αὐτὸν ἀπελθεῖν συμβαίνῃ, ἐν τοῖς τοῦ δεσπότου τοῦ ἑαυτοῦ εἶναι αὐτὸν ἀνάγκη; “Dost thou not know that whithersoever he shall happen to depart, it is necessary he should be in his Father’s house, i. e. within his providence?” And ʳ Dionysius Alexandr. Ἐν τῷ οἴκῳ μοῦ εὗροσάν με, λέγει διὰ προφήτου, ἐν δὲ εὐαγγελίοις, ἐν τοῖς τοῦ Πατρὸς μου δεῖ με εἶναι, “They found me in my house, saith he by the prophet, but in the gospel, I must be in those of my Father,” i. e. in his house likewise. So ʒ Titus Bostrensis, Εἰς τὸν ναὸν ἂν τοῦ Θεοῦ, ἔφη, Οὐκ ἠδείτε ὅτι ἐν τοῖς τοῦ Πατρὸς μου δεῖ εἶναι με; “Being in the temple of God he said, Knew ye not that I must be in my Father’s (house)?” See the learned Fuller’s Miscell. p. 585.

Luke 3:51

And though in that of staying in the temple (an introduction or essay preparatory unto his office, to which he was sent by God, to whom obedience is due before parents) he did somewhat without his parents’ leave, (see John ii. 4,) yet in all other things he lived in perfect obedience to them: but his mother—

Luke 3:52

And Jesus in respect of his human nature, consisting of body and soul, did grow or improve, his soul improved in wisdom, his body in stature, as others of his age are wont, and withal became daily a more eminent illustrious person in the eyes of all. ### CHAP. III. * procurator of Judæa, and Herod governor of that fourth division of the kingdom called Galilee, and his brother— * in my Father’s house.