8 Make clear by your acts that your hearts have been changed; and do not say to yourselves, We have Abraham for our father: for I say to you that God is able from these stones to make children of Abraham.
Again, when the evil-doer, turning away from the evil he has done, does what is ordered and right, he will have life for his soul. Because he had fear and was turned away from all the wrong which he had done, life will certainly be his, death will not be his fate. But still the children of Israel say, The way of the Lord is not equal. O children of Israel, are my ways not equal? are not your ways unequal? For this cause I will be your judge, O children of Israel, judging every man by his ways, says the Lord. Come back and be turned from all your sins; so that they may not be the cause of your falling into evil. Put away all your evil-doing in which you have done sin; and make for yourselves a new heart and a new spirit: why are you desiring death, O children of Israel?
Be washed, make yourselves clean; put away the evil of your doings from before my eyes; let there be an end of sinning; Take pleasure in well-doing; let your ways be upright, keep down the cruel, give a right decision for the child who has no father, see to the cause of the widow. Come now, and let us have an argument together, says the Lord: how may your sins which are red like blood be white as snow? how may their dark purple seem like wool?
But the fruit of the Spirit is love, joy, peace, a quiet mind, kind acts, well-doing, faith, Gentle behaviour, control over desires: against such there is no law. And those who are Christ's have put to death on the cross the flesh with its passions and its evil desires.
There is no Jew or Greek, servant or free, male or female: because you are all one in Jesus Christ. And if you are Christ's, then you are Abraham's seed, and yours is the heritage by the right of God's undertaking given to Abraham.
For a land, drinking in the frequent rain and producing good plants for those for whom it is worked, has a blessing from God: But if it sends up thorns and evil plants, it is of no use and is ready to be cursed; its only end is to be burned.
And say to them, Take up from the middle of Jordan, from the place where the feet of the priests were resting, twelve stones, and take them over with you and put them down in the place where you take your rest tonight. So Joshua sent for the twelve men, whom he had ready, one man out of every tribe of the children of Israel, And he said to them, Go over before the ark of the Lord your God into the middle of Jordan, and let every one of you take up a stone on his back, one for every tribe of the children of Israel: So that this may be a sign among you; when your children say to you in time to come, What is the reason for these stones? Then you will say to them, Because the waters of Jordan were cut off before the ark of the Lord's agreement; when it went over Jordan the waters of Jordan were cut off: and these stones will be a sign for the children of Israel, keeping it in their memory for ever. So the children of Israel did as Joshua gave them orders, and took twelve stones from the middle of Jordan, as the Lord had said to Joshua, one for every tribe of the children of Israel; these they took across with them to their night's resting-place and put them down there.
For the sorrow which God gives is the cause of salvation through a change of heart, in which there is no reason for grief: but the sorrow of the world is a cause of death. For you see what care was produced in you by this very sorrow of yours before God, what clearing of yourselves, what wrath against sin, what fear, what desire, what serious purpose, what punishment. In everything you have made it clear that you are free from sin in this business.
And in hell, being in great pain, lifting up his eyes he saw Abraham, far away, and Lazarus on his breast. And he gave a cry and said, Father Abraham, have mercy on me and send Lazarus, so that he may put the end of his finger in water and put it on my tongue, for I am cruelly burning in this flame. But Abraham said, Keep in mind, my son, that when you were living, you had your good things, while Lazarus had evil things: but now, he is comforted and you are in pain. And in addition, there is a deep division fixed between us and you, so that those who might go from here to you are not able to do so, and no one may come from you to us. And he said, Father, it is my request that you will send him to my father's house; For I have five brothers; and let him give them an account of these things, so that they may not come to this place of pain. But Abraham said, They have Moses and the prophets; let them give ear to what they say. And he said, No, father Abraham, but if someone went to them from the dead, their hearts would be changed. And he said to him, If they will not give attention to Moses and the prophets, they will not be moved even if someone comes back from the dead.
There will be weeping and cries of sorrow when you see Abraham, Isaac, and Jacob, and all the prophets, in the kingdom of God, but you yourselves are shut outside. And they will come from the east and from the west, from the north and from the south, and take their places in the kingdom of God.
And I say to you that numbers will come from the east and the west, and will take their seats with Abraham and Isaac and Jacob, in the kingdom of heaven: But the sons of the kingdom will be put out into the dark, and there will be weeping and cries of pain.
Put no faith in false words, saying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord, are these. For if your ways and your doings are truly changed for the better; if you truly give right decisions between a man and his neighbour; If you are not cruel to the man from a strange country, and to the child without a father, and to the widow, and do not put the upright to death in this place, or go after other gods, causing damage to yourselves: Then I will let you go on living in this place, in the land which I gave to your fathers in the past and for ever. See, you put your faith in false words which are of no profit. Will you take the goods of others, put men to death, and be untrue to your wives, and take false oaths, and have perfumes burned to the Baal, and go after other gods which are strange to you; And come and take your place before me in this house, which is named by my name, and say, We have been made safe; so that you may do all these disgusting things?
Give ear to this, O family of Jacob, you who are named by the name of Israel, and have come out of the body of Judah; who take oaths by the name of the Lord, and make use of the name of the God of Israel, but not truly and not in good faith. For they say that they are of the holy town, and put their faith in the God of Israel: the Lord of armies is his name.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Luke 3
Commentary on Luke 3 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 3
Lu 3:1-20. Preaching, Baptism, and Imprisonment of John.
(See on Mt 3:1-12; Mr 6:17, &c.).
1, 2. Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Lu 3:23) is determined by it [Bengel]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Lu 1:3). Here, evidently, commences his proper narrative. Also see on Mt 3:1.
the fifteenth year of Tiberius—reckoning from the period when he was admitted, three years before Augustus' death, to a share of the empire [Webster and Wilkinson], about the end of the year of Rome 779, or about four years before the usual reckoning.
Pilate … governor of Judea—His proper title was Procurator, but with more than the usual powers of that office. After holding it about ten years he was ordered to Rome, to answer to charges brought against him, but ere he arrived Tiberius died (A.D. 35), and soon after Pilate committed suicide.
Herod—(See on Mr 6:14).
Philip—a different and very superior Philip to the one whose wife Herodias went to live with Herod Antipas. (See Mr 6:17).
Iturea—to the northeast of Palestine; so called from Ishmael's son Itur or Jetur (1Ch 1:31), and anciently belonging to the half tribe of Manasseh.
Trachonitis—farther to the northeast, between Iturea and Damascus; a rocky district, infested by robbers, and committed by Augustus to Herod the Great to keep in order.
Abilene—still more to the northeast, so called from Abila, eighteen miles from Damascus [Robinson].
2. Annas and Caiaphas … high priests—the former, though deposed, retained much of his influence, and, probably, as sagan or deputy, exercised much of the power of the high priesthood along with Caiaphas (Joh 18:13; Ac 4:6). Both Zadok and Abiathar acted as high priests in David's time (2Sa 15:35), and it seems to have become the fixed practice to have two (2Ki 25:18). (Also see on Mt 3:1.)
word of God came unto John—Such formulas, of course, are never used when speaking of Jesus, because the divine nature manifested itself in Him not at certain isolated moments of His life. He was the one everlasting manifestation of the Godhead—The Word [Olshausen].
5. Every valley, &c.—levelling and smoothing, obvious figures, the sense of which is in the first words of the proclamation, "Prepare ye the way of the Lord."
6. all flesh, &c.—(quoted literally from the Septuagint of Isa 40:5). The idea is that every obstruction shall be so removed as to reveal to the whole world the Salvation of God in Him whose name is the "Saviour" (compare Ps 98:3; Isa 11:10; 49:6; 52:10; Lu 2:31, 32; Ac 13:47).
10-14. What shall we do then?—to show the sincerity of our repentance. (Also see on Mt 3:10.)
11. two coats—directed against the reigning avarice. (Also see on Mt 3:10.)
12. publicans, &c. (Also see on Mt 3:10.)
13. Exact no more, &c.—directed against that extortion which made the publicans a byword. (See on Lu 19:2; Lu 19:8). (Also see on Mt 3:10.)
14. soldiers … Do violence to none—The word signifies to "shake thoroughly," and so to "intimidate," probably in order to extort money or other property. (Also see on Mt 3:10.)
accuse … falsely—acting as informers vexatiously, on frivolous or false grounds.
content with your wages—"rations." We may take this as a warning against mutiny, which the officers attempted to suppress by largesses and donations [Webster and Wilkinson]. And thus the "fruits" which would evidence their repentance were just resistance to the reigning sins, particularly of the class to which the penitent belonged, and the manifestation of an opposite spirit.
15-17. whether he were the Christ—showing both how successful he had been in awakening the expectation of Messiah's immediate appearing, and the high estimation, and even reverence, which his own character commanded. (Also see on Mt 3:10.)
16. John answered—either to the deputation from Jerusalem (see Joh 1:19, &c.), or on some other occasion, simply to remove impressions derogatory to his blessed Master which he knew to be taking hold of the popular mind. (Also see on Mt 3:10.)
saying unto them all—in solemn protestation. So far from entertaining such a thought as laying claim to the honors of Messiahship, the meanest services I can render to that "Mightier than I that is coming after me," are too high an honor for me. Beautiful spirit, distinguishing this servant of Christ throughout!
one mightier than I—"the Mighter than I."
18. many other things, &c.—such as we read in Joh 1:29, 33, 34; 3:27-36. (Also see on Mt 3:12.)
19, 20. But Herod, &c.—See on Mr 6:14, &c. (Also see on Mt 3:12.)
and for all the evils which Herod had done—important fact here only mentioned, showing how thoroughgoing was the fidelity of the Baptist to his royal hearer, and how strong must have been the workings of conscience in that slave of passion when, notwithstanding such plainness, he "did many things and heard John gladly" (Mr 6:20, 26).
20. Added yet, &c.—(Also see on Mt 3:12).
Lu 3:21, 22. Baptism of and Descent of the Spirit upon Jesus.
(See on Mt 3:13-17.)
21. when all the people were baptized—that He might not seem to be merely one of the crowd. Thus, as He rode into Jerusalem upon an ass, "whereon yet never man sat" (Lu 19:30), and lay in a sepulchre "wherein was never man yet laid" (Joh 19:41), so in His baptism He would be "separate from sinners."
Lu 3:23-38. Genealogy of Jesus.
23. he began to be about thirty—that is, "was about entering on His thirtieth year." So our translators have taken the word (and so Calvin, Beza, Bloomfield, Webster and Wilkinson, &c.): but "was about thirty years of age when He began [His ministry]," makes better Greek, and is probably the true sense [Bengel, Olshausen, De Wette, Meyer, Alford, &c.]. At this age the priests entered on their office (Nu 4:3).
being, as was supposed, the son of Joseph, &c.—Have we in this genealogy, as well as in Matthew's, the line of Joseph? or is this the line of Mary?—a point on which there has been great difference of opinion and much acute discussion. Those who take the former opinion contend that it is the natural sense of this verse, and that no other would have been thought of but for its supposed improbability and the uncertainty which it seems to throw over our Lord's real descent. But it is liable to another difficulty; namely, that in this case Matthew makes Jacob, while Luke makes "Heli," to be Joseph's father; and though the same man had often more than one name, we ought not to resort to that supposition, in such a case as this, without necessity. And then, though the descent of Mary from David would be liable to no real doubt, even though we had no table of her line preserved to us (see, for example, Lu 1:2-32, and see on Lu 2:5), still it does seem unlikely—we say not incredible—that two genealogies of our Lord should be preserved to us, neither of which gives his real descent. Those who take the latter opinion, that we have here the line of Mary, as in Matthew that of Joseph—here His real, there His reputed line—explain the statement about Joseph, that he was "the son of Hell," to mean that he was his son-in-law, as the husband of his daughter Mary (as in Ru 1:11, 12), and believe that Joseph's name is only introduced instead of Mary's, in conformity with the Jewish custom in such tables. Perhaps this view is attended with fewest difficulties, as it certainly is the best supported. However we decide, it is a satisfaction to know that not a doubt was thrown out by the bitterest of the early enemies of Christianity as to our Lord's real descent from David. On comparing the two genealogies, it will be found that Matthew, writing more immediately for Jews, deemed it enough to show that the Saviour was sprung from Abraham and David; whereas Luke, writing more immediately for Gentiles, traces the descent back to Adam, the parent stock of the whole human family, thus showing Him to be the promised "Seed of the woman." "The possibility of constructing such a table, comprising a period of thousands of years, in an uninterrupted line from father to son, of a family that dwelt for a long time in the utmost retirement, would be inexplicable, had not the members of this line been endowed with a thread by which they could extricate themselves from the many families into which every tribe and branch was again subdivided, and thus hold fast and know the member that was destined to continue the lineage. This thread was the hope that Messiah would be born of the race of Abraham and David. The ardent desire to behold Him and be partakers of His mercy and glory suffered not the attention to be exhausted through a period embracing thousands of years. Thus the member destined to continue the lineage, whenever doubtful, became easily distinguishable, awakening the hope of a final fulfilment, and keeping it alive until it was consummated" [Olshausen].
24-30. son of Matthat, &c.—(See on Mt 1:13-15). In Lu 3:27, Salathiel is called the son, while in Mt 1:12, he is called the father of Zerubbabel. But they are probably different persons.
38. son of God—Compare Ac 17:28.