TEXT – Luke 3: 1-6 – John the Baptist prepares for Jesus
Baptism of Repentance
1 In the fifteenth year of the reign of Tiber’i–us Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Iturae’a and Trachoni’tis, and Lysa’ni–as tetrarch of Abile’ne, 2 in the high–priesthood of Annas and Ca’iaphas, the word of God came to John the son of Zechari’ah in the wilderness; 3 and he went into all the region about the Jordan, preaching a baptism of repentance for the forgiveness of sins.
Voice in Wilderness
4 As it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made straight, and the rough ways shall be made smooth; 6 and all flesh shall see the salvation of God.”
EXPLANATION
1 In the fifteenth year of the reign of Tiber’i–us Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Iturae’a and Trachoni’tis, and Lysa’ni–as tetrarch of Abile’ne, 2 in the high–priesthood of Annas and Ca’iaphas, the word of God came to John the son of Zechari’ah in the wilderness
The Gospel identifies very precisely the time and place of the public appearance of John the Baptist, the Precursor of Christ. Luke places the coming of John and Jesus in the context of world and religious history and the leaders in power at the time. This is meant to show that what the author is about to relate was of special importance as both John and especially Jesus would come in conflict with these political and religious leaders.
“In the fifteenth year of the reign of Tiber’i–us Caesar” — “Tiberius Caesar” was the second emperor of Rome, and the fifteenth year of his reign corresponds to A.D. 28 or 29. This is the most precise date given in the Gospels for dating the ministry of Jesus.
“Pontius Pilate being governor of Judea” — “Pontius Pilate” was governor of Judea from A.D. 26 to 36. His jurisdiction also extended to Samaria and Idumea.
“and Herod being tetrarch of Galilee” — There were four Herods. This “Herod the tetrarch” is Herod Antipas, a son of Herod the Great. He succeeded to part of his father’s territory with the title of tetrarch, not king. “Tetrarch” indicated that he exercised his power in subordination to Roman authority. It was Herod Antipas, who died in A.D. 39, who had St John the Baptist beheaded.
“and his brother Philip tetrarch of the region of Iturae’a and Trachoni’tis” — This “Philip” was another son of Herod the Great and stepbrother of Herod Antipas. He was tetrarch in the two territories mentioned up to the year 34 B.C. He married Herodias, who left him and married Herod Antipas. She was responsible for the death of John the Baptist.
“and Lysa’ni–as tetrarch of Abile’ne” — It is not easy to identify this Lysanias as the name was hereditary for the rulers of Abilene.
“in the high–priesthood of Annas and Ca’iaphas” — “Annas”, father–in–law to Caiaphas, was a previous high priest, 6 A.D. to 15 A.D., but remained so powerful that he was considered as the “de facto” head of Jewish religious and political life. Such was his enduring influence that he arranged for five sons, Caiphas and a grandson to become high priests. When Christ was arrested, he was first brought before Annas for interrogation.
“Caiaphas” was high priest from A.D. 18 to 36, throughout the public ministry of Jesus.
“the word of God came to John the son of Zechari’ah in the wilderness” — Prophets were appointed by “the word of God” coming to them (Jer. 1: 1; Joel 1: 1; Hose. 1: 1; Amos 1: 1; etc.). In other words, John the Baptist was appointed to be a prophet. A “prophet” in the Bible is not one who foretells the future but who tells how God sees things. God’s word was an active and powerful word; it was creative and could achieve what it intended, in the case of prophets by their preaching (Is. 55: 11; Amos 3: 7).
Note the emphasis on “the word of God” in this passage: verse 2, “the word of God”; verse 3, “preaching”; verse 4, “the words of Isaiah the prophet”; verses 4– 6, a quotation from the word of God as spoken by the prophet.
Luke has just described the power of the secular empire that had influenced even the religious sphere of the time. The high priests and Sanhedrin, the Jewish religious council, were appointed by the Romans and obeyed them. This had to change and Luke tells us that it will change by the world of God. A new kingdom, the reign of God, is being introduced.
The word of God coming to John in the wilderness is a reminder that God made his covenant with the people of Israel in the wilderness after he liberated them from Egypt. Now there is a new covenant to be inaugurated. John is its prophet.
“in the wilderness” — Luke states that John “was in the wilderness till the day of his manifestation to Israel” (Lk. 1: 80). That day has now arrived and John goes forth as a prophet to preach.
3 and he went into all the region about the Jordan, preaching a baptism of repentance for the forgiveness of sins.
“and he went into all the region about the Jordan” — He was not a sedentary but itinerant preacher.
“the Jordan” — The significance of mentioning this river is to remind readers that immediately before possessing the Promised Land, the Israelites crossed the river Jordan under Joshua to enter into a new life and way of living, especially in their relationship with God who had formed them into his people.
“preaching a baptism of repentance” — John the Baptist preached the need for repentance. To show that one accepted this need in one’s own life, the person was ‘baptised’. This was not the sacrament of baptism (Lk. 3: 16) but a symbolic purification indicating that the person had the intention of a renewal of his or her life.
“repentance” — Essential to the meaning of this word is the notion of an interior change of attitude towards sin.
“for the forgiveness of sins” — This was the purpose of repentance.
4 As it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made straight, and the rough ways shall be made smooth; 6 and all flesh shall see the salvation of God.”
The first three verses just concluded described the leaders of this sinful world. The next three verses will describe that salvation is coming to change this world.
“As it is written in the book of the words of Isaiah the prophet — The reference is to Is. 40: 3– 5.
“‘The voice of one crying in the wilderness:’” — John the Baptist is “the voice” proclaiming in the Judean wilderness.
“‘Prepare the way of the Lord, make his paths straight” — People are to prepare the way of the Lord Jesus by making his paths “straight”, that is smooth and easy. They are to place no obstacles in his way.
“Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made straight, and the rough ways shall be made smooth” — These are four examples of what is to be done to make for an easy arrival of the Lord. These words are not to be taken literally but are symbols of the strenuous changes that are to take place in a person’s life to allow the Lord Jesus to enter. The symbols are based on the arduous road works that take place in preparation for the visit of a reigning king.
“‘and all flesh shall see the salvation of God.’” — God’s salvation is universal, for all nations and peoples (Lk. 2: 30– 31).
APPLICATION
Ask ‘Who is centre–stage in today’s Gospel passage?’ and the most common answer will be that it is John the Baptist. The first three verses set the stage. There we meet the most important political and religious personages of the time when God’s word came to John. This word was not a gift for himself but for others. He was empowered to preach “a baptism of repentance for the forgiveness of sins”. Why? The next three verses answer that question.
John was but an advertising agent, a marketing manager, a “voice” preparing for the coming of the Lord. People were to prepare for this by seeing that their sins were forgiven. The Lord may not be centre–stage in person but his coming was what is important and all peoples and nations were to prepare for that. Jesus is the very heart of this passage.
There is a sense in which we are central also. The Lord who is coming is approaching for us. He comes to offer us salvation which means to bring us into his immediate family as his brothers and sisters under the common Fatherhood of God. Our response has to be: Marana tha: Come, Lord Jesus! We are excited at your coming for us.
Salvation is a major theme in this passage as well as in the two previous chapters of Luke’s Gospel (ch. 1 & 2). When the angel Gabriel came to Mary with the Good News that she would conceive and give birth to a child, he told her that she was to name the boy “Jesus”, a name which means ‘God saves’ (Lk. 1: 31). Immediately after the birth of John the Baptist, Zechariah prophesied in the “Benedictus” “Blessed be the Lord, the God of Israel! He has visited his people and redeemed them. He has raised up for us a mighty Saviour in the house of David his servant…” (Lk. 1: 68–69, Grail translation).
When Jesus was born an angel appeared to shepherds and told them “For you is born this day in the city of David a Saviour who is Christ the Lord” (Lk. 2: 11). Simeon declared “my eyes have seen your salvation” (Lk. 2: 30).
Luke portrays John the Baptist as a prophet or preacher of repentance to prepare for the coming of Jesus to save the world. His mission will end shortly after he baptises Jesus and before Jesus commences his mission.
Chapters 1 and 2 show the great parallels between John and Jesus which Luke drew.
i) Birth of John foretold (Lk. 1: 5–25)
Birth of Jesus announced (Lk. 1: 26–38
ii) Birth of John and visit of neighbours (Lk. 1: 57–58)
Birth of Jesus and visit of shepherds (Lk. 2: 1–20)
Commentary on the 2nd Sunday of Advent (C) 6th December 2015
TEXT – Luke 3: 1-6 – John the Baptist prepares for Jesus
Baptism of Repentance
1 In the fifteenth year of the reign of Tiber’i–us Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Iturae’a and Trachoni’tis, and Lysa’ni–as tetrarch of Abile’ne, 2 in the high–priesthood of Annas and Ca’iaphas, the word of God came to John the son of Zechari’ah in the wilderness; 3 and he went into all the region about the Jordan, preaching a baptism of repentance for the forgiveness of sins.
Voice in Wilderness
4 As it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made straight, and the rough ways shall be made smooth; 6 and all flesh shall see the salvation of God.”
EXPLANATION
1 In the fifteenth year of the reign of Tiber’i–us Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Iturae’a and Trachoni’tis, and Lysa’ni–as tetrarch of Abile’ne, 2 in the high–priesthood of Annas and Ca’iaphas, the word of God came to John the son of Zechari’ah in the wilderness
The Gospel identifies very precisely the time and place of the public appearance of John the Baptist, the Precursor of Christ. Luke places the coming of John and Jesus in the context of world and religious history and the leaders in power at the time. This is meant to show that what the author is about to relate was of special importance as both John and especially Jesus would come in conflict with these political and religious leaders.
“In the fifteenth year of the reign of Tiber’i–us Caesar” — “Tiberius Caesar” was the second emperor of Rome, and the fifteenth year of his reign corresponds to A.D. 28 or 29. This is the most precise date given in the Gospels for dating the ministry of Jesus.
“Pontius Pilate being governor of Judea” — “Pontius Pilate” was governor of Judea from A.D. 26 to 36. His jurisdiction also extended to Samaria and Idumea.
“and Herod being tetrarch of Galilee” — There were four Herods. This “Herod the tetrarch” is Herod Antipas, a son of Herod the Great. He succeeded to part of his father’s territory with the title of tetrarch, not king. “Tetrarch” indicated that he exercised his power in subordination to Roman authority. It was Herod Antipas, who died in A.D. 39, who had St John the Baptist beheaded.
“and his brother Philip tetrarch of the region of Iturae’a and Trachoni’tis” — This “Philip” was another son of Herod the Great and stepbrother of Herod Antipas. He was tetrarch in the two territories mentioned up to the year 34 B.C. He married Herodias, who left him and married Herod Antipas. She was responsible for the death of John the Baptist.
“and Lysa’ni–as tetrarch of Abile’ne” — It is not easy to identify this Lysanias as the name was hereditary for the rulers of Abilene.
“in the high–priesthood of Annas and Ca’iaphas” — “Annas”, father–in–law to Caiaphas, was a previous high priest, 6 A.D. to 15 A.D., but remained so powerful that he was considered as the “de facto” head of Jewish religious and political life. Such was his enduring influence that he arranged for five sons, Caiphas and a grandson to become high priests. When Christ was arrested, he was first brought before Annas for interrogation.
“Caiaphas” was high priest from A.D. 18 to 36, throughout the public ministry of Jesus.
“the word of God came to John the son of Zechari’ah in the wilderness” — Prophets were appointed by “the word of God” coming to them (Jer. 1: 1; Joel 1: 1; Hose. 1: 1; Amos 1: 1; etc.). In other words, John the Baptist was appointed to be a prophet. A “prophet” in the Bible is not one who foretells the future but who tells how God sees things. God’s word was an active and powerful word; it was creative and could achieve what it intended, in the case of prophets by their preaching (Is. 55: 11; Amos 3: 7).
Note the emphasis on “the word of God” in this passage: verse 2, “the word of God”; verse 3, “preaching”; verse 4, “the words of Isaiah the prophet”; verses 4– 6, a quotation from the word of God as spoken by the prophet.
Luke has just described the power of the secular empire that had influenced even the religious sphere of the time. The high priests and Sanhedrin, the Jewish religious council, were appointed by the Romans and obeyed them. This had to change and Luke tells us that it will change by the world of God. A new kingdom, the reign of God, is being introduced.
The word of God coming to John in the wilderness is a reminder that God made his covenant with the people of Israel in the wilderness after he liberated them from Egypt. Now there is a new covenant to be inaugurated. John is its prophet.
“in the wilderness” — Luke states that John “was in the wilderness till the day of his manifestation to Israel” (Lk. 1: 80). That day has now arrived and John goes forth as a prophet to preach.
3 and he went into all the region about the Jordan, preaching a baptism of repentance for the forgiveness of sins.
“and he went into all the region about the Jordan” — He was not a sedentary but itinerant preacher.
“the Jordan” — The significance of mentioning this river is to remind readers that immediately before possessing the Promised Land, the Israelites crossed the river Jordan under Joshua to enter into a new life and way of living, especially in their relationship with God who had formed them into his people.
“preaching a baptism of repentance” — John the Baptist preached the need for repentance. To show that one accepted this need in one’s own life, the person was ‘baptised’. This was not the sacrament of baptism (Lk. 3: 16) but a symbolic purification indicating that the person had the intention of a renewal of his or her life.
“repentance” — Essential to the meaning of this word is the notion of an interior change of attitude towards sin.
“for the forgiveness of sins” — This was the purpose of repentance.
4 As it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made straight, and the rough ways shall be made smooth; 6 and all flesh shall see the salvation of God.”
The first three verses just concluded described the leaders of this sinful world. The next three verses will describe that salvation is coming to change this world.
“As it is written in the book of the words of Isaiah the prophet — The reference is to Is. 40: 3– 5.
“‘The voice of one crying in the wilderness:’” — John the Baptist is “the voice” proclaiming in the Judean wilderness.
“‘Prepare the way of the Lord, make his paths straight” — People are to prepare the way of the Lord Jesus by making his paths “straight”, that is smooth and easy. They are to place no obstacles in his way.
“Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made straight, and the rough ways shall be made smooth” — These are four examples of what is to be done to make for an easy arrival of the Lord. These words are not to be taken literally but are symbols of the strenuous changes that are to take place in a person’s life to allow the Lord Jesus to enter. The symbols are based on the arduous road works that take place in preparation for the visit of a reigning king.
“‘and all flesh shall see the salvation of God.’” — God’s salvation is universal, for all nations and peoples (Lk. 2: 30– 31).
APPLICATION
John was but an advertising agent, a marketing manager, a “voice” preparing for the coming of the Lord. People were to prepare for this by seeing that their sins were forgiven. The Lord may not be centre–stage in person but his coming was what is important and all peoples and nations were to prepare for that. Jesus is the very heart of this passage.
There is a sense in which we are central also. The Lord who is coming is approaching for us. He comes to offer us salvation which means to bring us into his immediate family as his brothers and sisters under the common Fatherhood of God. Our response has to be: Marana tha: Come, Lord Jesus! We are excited at your coming for us.
When Jesus was born an angel appeared to shepherds and told them “For you is born this day in the city of David a Saviour who is Christ the Lord” (Lk. 2: 11). Simeon declared “my eyes have seen your salvation” (Lk. 2: 30).
Chapters 1 and 2 show the great parallels between John and Jesus which Luke drew.
Birth of Jesus announced (Lk. 1: 26–38
Birth of Jesus and visit of shepherds (Lk. 2: 1–20)
iii) Circumcision of John (Lk. 1: 59–79)
Circumcision of Jesus (Lk. 2: 21
Hidden Life of Jesus (Lk. 2: 39–52)