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1–6. Speech by John the Baptist. – 7–17. Sermon of John the Baptist. – 18–20. The capture of John the Baptist in prison. – 21–38. Baptism and genealogy of the Lord Jesus Christ. Luke 3:1. In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was in charge of Judea, Herod was tetrarch in Galilee, Philip his brother was tetrarch in Ituraea and the Trachonite region, and Lysanias was tetrarch in Abilene, Luke 3:2. under the high priests Annas and Caiaphas, the word of God came to John, the son of Zechariah, in the wilderness. Evangelist Luke, the first of the writers to introduce the Gospel history with precise chronological indications into the general world history, gives here an exact definition of the time when the ministry of John the Baptist, the Forerunner of the Messiah, began. “In the fifteenth year of the reign of Tiberius Caesar” - more correctly: “as Caesar.” Augustus, succeeded by his stepson, Tiberius, died on August 19, 767. But even earlier, around 765, he appointed Tiberius as his co-ruler. Where does the evangelist count the fifteenth year? Was it from the beginning of his co-reign with Augustus or from the beginning of his independent reign? In all likelihood, from the beginning of his reign with Augustus, since below the Evangelist Luke says that Christ was baptized when he was about thirty years old (verse 23). Taking that Christ was born in 749, and adding 30 years to this, we get 779, and subtracting 15 years of Tiberius’s reign from here, we get 764, precisely the year in which Augustus made Tiberius his co-ruler. “Pontius Pilate was in charge of Judea” (see comments on Matthew 27:2). Pilate reigned from the end of 778 to 789. "Herod" (see comments on Matthew 2:22) reigned from 750 to 792, when he was deposed. “Philip his brother” also reigned from 750 until his death in 786. He ruled Iturea, which can be understood as ancient Gilead (the eastern side of the Jordan). If Josephus does not mention the name of this region, then he meant it, in all likelihood, under the name of Vatanei or Auranitis, whose belonging to the tetrarchy of Philip he reports (Josephus, “Jewish Antiquities”, XVII, 11, 4). The Trachonite region was also east of the Jordan, above Iturea. "Lisanias". The newest critics insist that the Evangelist Luke here fell into an anachronism, that Lysanias reigned in Avilinia almost 60 years before the time described here, and that he was not a tetrarch at all. But the latest research indicates that there were two Lysanias - one who ruled Avilina 60 years before the appearance of John the Baptist, and the other contemporary with this appearance. This latter is directly called “tetrarch” in one Greek inscription that Pokokk found near Nebi Abel (ancient Avila - a city northwest of Damascus, at the foot of Lebanon). Then Josephus also testifies that Agrippa, after the death of Tiberius, received the tetrarchy of Philip and the tetrarchy of Lysanias (Josephus, “Jewish Antiquities,” XVIII, 6, 10). Here Josephus cannot have in mind the first Lysanias, who died long ago and whose kingdom is nowhere called a tetrarchy. "Under the high priests Annas and Caiaphas". Actually, the high priest at that time was Caiaphas alone. See comments on Matthew 26:3. But his father-in-law, Anna, or, more correctly, Ananus, who had previously been a high priest and was deposed by the procurator Vitellius, continued, due to his character, to enjoy great influence. And since in terms of high priesthood he was older than Caiaphas, the evangelist places him above the latter. To draw the conclusion from this mention of two high priests that the Evangelist Luke wanted to show that the ancient theocracy had fallen into complete decline, which could only be eliminated by the Messiah (as Prof. Bogoslovsky says, for example, The Public Ministry of the Lord Jesus Christ, vol. 1 p. 17), there is absolutely no basis, just as it is equally unfounded in Luke’s previous indication of various secular rulers to see his desire to characterize political decline Jewish people. “There was the word of God,” i.e. God commanded John to go out into ministry (cf. Jer. 1:2; Is. 38:4 et seq.). "In the wilderness" (see comments on Luke 1:80). Luke 3:3. And he went through all the surrounding country of Jordan, preaching a baptism of repentance for the forgiveness of sins, "And he passed..." . More precisely: “and he passed through all the region around the Jordan.” See comments on Matthew 3:5. "Preaching..." A repetition of what is said in Mark (Mark 1:4). Luke 3:4. as it is written in the book of the words of the prophet Isaiah, who says: a voice crying in the wilderness: prepare the way of the Lord, make his paths straight; Luke 3:5. Let every valley be filled, and every mountain and hill be made low, the crooked places made straight, and the rough paths made smooth; Luke 3:6. and all flesh will see the salvation of God. Evangelist Luke, however, cites the prophecy of Isaiah in a more complete form than Matthew and Mark (Mark 1:3). In addition to the 3rd verse of the 40th chapter, he cites the 4th and 5th (according to the text of the Seventy, with his own minor changes). “In the book of words...”, i.e. in a book containing the words or sayings of the prophet Isaiah (cf. Am.1:1 - “the words of Amos”). “Every debt”, i.e. every valley, lowland, ravine (φάραγξ). This, as well as the following expressions: mountain, hill, crookedness, rough paths, are all images that serve to designate moral obstacles that must be removed by John from the path along which the Messiah goes to His people. These obstacles can only be removed through the sincere repentance of the people. “The salvation of God” (see comments on Luke 2:30). The Evangelist, in agreement with the prophet, here means messianic salvation, which with the coming of the Messiah and through Him will become accessible to the contemplation of all people (“all flesh” - this expression designates humanity from the side of its weakness and need for Divine help, and also indicates the universality of salvation, cf. Acts 2:17). The evangelist, obviously, continued the quotation from the book of Isaiah precisely for this purpose, in order to make it clear to his readers that the salvation brought by Christ is intended for all nations. Luke 3:7. John said to the people who came to be baptized by him: you are brood of vipers! who inspired you to flee from future wrath? Luke 3:8. Produce fruits worthy of repentance and do not think of saying within yourself, “We have Abraham as our father,” for I tell you that God is able to raise up children for Abraham from these stones. Luke 3:9. Already the ax lies at the root of the trees: every tree that does not bear good fruit is cut down and thrown into the fire. These verses are an almost literal repetition of Matthew 3:7–10. The only difference is that in Matthew John addresses the Pharisees and Sadducees with reproofs, while in Luke he addresses the crowds of people. But, as can be seen from the menacing tone of his speech, Luke also meant that the Pharisees and Sadducees were predominant in the crowd of people - only he did not mention them separately. For more, see comments on Matthew 3:7–10. Luke 3:10. And the people asked him: what should we do? Luke 3:11. He answered and said to them, “Whoever has two coats, give to the poor, and whoever has food, do the same.” Luke 3:12. The publicans also came to be baptized, and said to him: Master! what should we do? Luke 3:13. He answered them: do not demand anything more specific to you. Luke 3:14. The soldiers also asked him: what should we do? And he said to them: do not offend anyone, do not slander, and be content with your salary. John’s instructions to the common people, which he gave in response to the people’s question, are conveyed by one evangelist Luke. The general idea of ​​these instructions is this. The real fruits of repentance are not anything special or overwhelming, but simply the honest fulfillment of one’s assumed responsibilities. “Who has two clothes...” With this, John reminds us of the duty of everyone to help their needy neighbor in whatever way they can. “He who has food” means not only large supplies of food, but also small quantities. “Do the same”, i.e. share a piece of bread. "Publicans" (see comments on Matthew 5:46). The publicans might have thought that John would force them to completely abandon their ministry, which was hated by the people. “More specific to you”, i.e. more than what the government told you to collect from the people. Usually, tax collectors demanded a lot for their own personal benefit. "Warriors". There could have been Jewish soldiers and Roman soldiers of various other nations, who were also carried away by John’s preaching. They, like the publicans, felt partly guilty that their maintenance was a heavy burden on the people. Often they also had to forcibly take other people’s property during campaigns, and this seemed to them an inevitable part of their profession. How can they repent now? Should they leave military service altogether, since it forces them to commit such injustices towards their neighbors? John in response tells them that they can do without such injustices - let them live on their salaries. “Do not slander”, more precisely: “do not inform” (συκοφαντήσητε - a word that originally meant among the Greeks denunciation of those who violated the government ban on the export of figs). Luke 3:15. When the people were waiting, and everyone was thinking in their hearts about John, whether he was the Christ, - Luke 3:16. John answered everyone: I baptize you with water, but one stronger than me is coming, whose sandal strap I am not worthy to untie; He will baptize you with the Holy Spirit and fire. Luke 3:17. His fork is in His hand, and He will clear His threshing floor and gather the wheat into His barn, and He will burn the chaff with unquenchable fire. “The imperious word of the Forerunner, imprinted with superhuman dignity, his new teaching, answering the most sacred needs of the soul, combined with his extraordinary external appearance and the most artless preaching, made such a strong impression on the people that many were perplexed and wondered in their hearts, is this not the Messiah promised to Israel? This mood of mind could easily lead to consequences harmful to John and his goal. Strictly faithful to his calling, not wanting glory that does not belong to himself, John warns the possibility of such extreme enthusiasm and explains to perplexed people in brief but strong expressions the true meaning of his ministry and his attitude towards the Messiah” (Theological, p. 50). “Isn’t he Christ?” More precisely: “isn’t he (μήποτε αὐτός) Christ himself?” John spoke of another Christ, but perhaps we—the people thought—understood something wrong? Perhaps he meant himself? For more see comments on Matthew 3:11–12. Luke 3:18. He preached many other things to the people, teaching them. Luke 3:19. Herod the tetrarch, rebuked by him for Herodias, his brother’s wife, and for everything that Herod had done that was bad, Luke 3:20. He added to everything else that he imprisoned John. “He preached many other things...”. Evangelist Luke notes here that he, like other evangelists, of course, cites John’s sermon only in abbreviation. By “evangelization” we must understand the preaching of the coming Messiah, whom John described in very vivid terms. This sermon, as can be seen from the Gospel of Matthew (Matthew 11:12), brought good fruit: it awakened in the people the desire for the Kingdom of Heaven. "Herod..." Before moving on to the story of Jesus Christ’s appearance in public ministry, Evangelist Luke considers it necessary to conclude his speech about the fate of John the Baptist. What he says here is said in Matthew and Mark in a different sequence (see Matthew 14:1 et seq.; Mark 6:17 et seq.). Luke 3:21. When all the people were baptized, and Jesus was baptized, he prayed: the heavens were opened, Luke 3:22. and the Holy Spirit descended on Him in bodily form like a dove, and there was a voice from heaven, saying: You are My Beloved Son; My favor is in You! “When were all the people baptized?” This is a more definite note about the time of Christ's baptism than in Matthew (Matthew 3:13) and Mark (Mark 1:9). “This happened,” says the Evangelist Luke, when a universal desire to receive baptism from John manifested itself among the people. And this indicates the end of the preaching activity of the Forerunner (Theological, p. 63). "Prayed". Only Luke speaks about this, noting that baptism was a particularly important event in the life of Christ (cf. Matt. 26:36; Luke 9:28). "The sky opened." Matthew and Mark say that the opening of heaven was the subject of a vision (Matthew 3:16; Mark 1:10), and therefore some interpreters tend to present this “opening” not as something factual, but as something seemingly known to persons. But the Evangelist Luke cuts off any path to such reinterpretations, saying that the sky was opened and without adding that it was a vision. This miracle, as well as the subsequent descent of the Holy Spirit in the form of a dove and the voice of God the Father - all these were real events. “The Holy Spirit...” (see comments on Matthew 3:16). “In bodily form”, i.e. He appeared in the ordinary form of a dove. "You" . The Evangelist Luke in this is similar to Mark (in Matthew - “This One”), see Mark 1:11. "In You..." . Evangelist Luke here again conveys the voice of God the Father as a direct appeal to Christ (in Matthew and Mark - “in whom”). Luke 3:23. Jesus, when He began His ministry, was about thirty years old, and was, as they thought, the Son of Joseph, Eli, Luke 3:24. Matfatov, Leviin, Melkhiev, Iannaev, Josephov, Luke 3:25. Mattafiev, Amosov, Naumov, Eslimov, Naggeev, Luke 3:26. Maafov, Mattafiev, Semeiev, Josephov, Judin, Luke 3:27. Ioannanov, Risaev, Zerubbavelev, Salafielev, Niriev, Luke 3:28. Melkhiev, Addiev, Kosamov, Elmodamov, Irov, Luke 3:29. Josiev, Eliezerov, Iorimov, Matfatov, Leviin, Luke 3:30. Simeonov, Judin, Josephov, Ionanov, Eliakimov, Luke 3:31. Meleaev, Mainanov, Mattafaev, Nafanov, Davidov, Luke 3:32. Jesseev, Obedov, Boazov, Salmonov, Nassonov, Luke 3:33. Aminadav, Aramov, Esromov, Faresov, Judin, Luke 3:34. Jacob, Isaac, Abraham, Farrin, Nahor, Luke 3:35. Serukhov, Ragavov, Falekov, Everov, Salin, Luke 3:36. Cainanov, Arfaksadov, Simov, Noev, Lamekhov, Luke 3:37. Methuselah, Enoch, Jared, Maleleel, Cain, Luke 3:38. Enosov, Sifov, Adamov, God. The year of Christ's appearance in public ministry is indicated here. “Jesus, beginning His ministry...” - more correctly: “And He Himself - about Whom the voice of God was (verse 22) - namely, Jesus, was, at the beginning of His activity (ἀρχόμενος), at the age of about thirty years.” Evangelist Luke obviously considers the “anointing” of Christ with the Holy Spirit during baptism to be the beginning of Christ’s ministry. From here we can approximately indicate the year of general chronology in which this performance took place. As we have already accepted (see verse 1), the fifteenth year of the reign of Tiberius is 779 from the foundation of Rome. But Jesus Christ was baptized, probably the next year, after the speech of John the Baptist, which took place in this year 779, therefore, approximately in 780. From here we can deduce, again, approximately, of course, the year of Christ’s birth. Counting 30 years from the year 780, we get the year 750 for the birth of Christ. Meanwhile, our calculation of the years from the Nativity of Christ, which was founded by the monk Dionysius, suggests that Christ was born in 752 - two or three years later against the established date. "Thirty years old". Usually at this age, as the age of full maturity, the Levites entered into the administration of their office (Numbers 4:3, 23). “And the son of Joseph, as they thought, was Heliev.” In Greek: ὤν, ὡς ἐνομίζετο, υἱὸς Ἰωσήφ, τοῦ Ἠλί. On this reading, the word "Son" (υἱός) refers to the word "Joseph" (Ἰωσήφ). But recognizing such a combination is prohibited by the absence of an article before the name Joseph: after all, everywhere else the relationship of father to son is indicated by an article (τοῦ). No, the absence of an article before the word “Joseph” rather makes us think that the evangelist does not include Joseph among the ancestors of Jesus Christ. It is better, therefore, to accept the reading of the Codex Alexandria, where the word "Son" (υἱός) is attached to the participle ἦν (in Russian: "was"). Then it will be necessary to convey this verse in Russian like this: “and there was (more precisely: being) the Son, as they believed, of Joseph - (in fact) Eliev.” But who is Eli? According to the most probable assumption, which replaced in science the previously accepted explanation of Julius Africanus (cf. Interpretation of the Gospel of Matthew, Chapter 1), this was the father of the Blessed Virgin Mary. She herself, according to Jewish custom, is not included among the members of the genealogy of Christ, but it was very important for the evangelist to indicate that Christ in the flesh is a real descendant of David, which he does, giving the genealogy of Mary’s father and showing that Mary really descended from David. Evangelist Luke thus leads the genealogy of Christ through His maternal grandfather and in ascending order. Here, however, we encounter two such names (verse 27), which are repeated in the genealogy reported by the Evangelist Matthew as the genealogy of Joseph (Matthew 1:12) - namely, the names of Zerubbabel and Salathiel. But this bewilderment can be resolved simply: both of them were indeed the common ancestors of Joseph and Mary, and then the evangelists list different - two - sons of Zerubbabel, from one of whom came the line of Joseph, and from the other - the line of Mary. More important are the other perplexities that arise here. How can we explain that Luke calls Zerubbabel the son of Shealtiel (also Matthew), while in the book of Chronicles (1 Chronicles 3:18–19) Zerubbabel is called the son of Pedaiah? This can probably be explained by the law of livability. Pedaiah was the brother of Salathiel and therefore could, after the death of the latter, marry his childless widow, and from this marriage Zerubbabel could be born. The opposite could, of course, happen, in the event of the death of Pedaiah, in a word, either the evangelists or the writer of the book of Chronicles call the father of Zerubbabel not the real, real one, but the legal one, whose name was Zerubbabel. Finally, as for the fact that in the book of Chronicles (1 Chronicles 3:20) Risai, mentioned here by Luke, is not mentioned among the sons of Zerubbabel, this can be explained by the fact that the writer of the books of Chronicles named all the sons of Zerubbabel, or by the fact that some of the sons had two names (Theological, Childhood of Jesus Christ, p. 54). In verse 37, the name Cainan is mentioned, which is found only in the translation of the book of Genesis by the Seventy (Gen. 10:24). This name, in all likelihood, was also in the original text. In verse 38, the Evangelist Luke calls Christ the son of Adam, of God. It is unnatural to imagine that the evangelist would place Adam in the same relation to God as Seth put him in relation to Adam, i.e. in relation to sonship by descent. Therefore, it is more correct to refer the word “God” to the word “Jesus” in verse 23. Thus, it will be indicated here that, by His bodily origin, the Son of Mary was at the same time the Son of God. It is remarkable that in Luke the genealogy is divided into sevens, connected three times by three into one department and once by two into a department, namely: 1) from Jesus to Niriya – 21 generations (3 x 7), 2) from Niriya to David – 21 generations (3 x 7), 3) from David to Abraham – 14 generations (2 x 7), and 4) from Abraham to Adam – 21 generations (3 x 7). Of course, such agreement is obtained if we consider the final persons of the septenary to be the initial members of the next septenary. Since the legend calls Mary’s father not Elijah, but Joachim, then in explanation of this we can again recall the custom of the Jews to bear two names - one given at birth, and the other, adopted on the occasion of some extraordinary event in a person’s life. As for the question of why the Evangelist Luke places the genealogy of Christ in a different place than the Evangelist Matthew, i.e. not at the beginning of the Gospel, this circumstance can be explained by the custom of Hebrew writers to provide genealogical tables of famous historical figures where the beginning of the activities of these persons is depicted (see Ex. 6: 4–26). You might be interested in: