John Calvin Commentary Luke 3
John Calvin Commentary
Luke 3
John Calvin Commentary
Luke 3
"Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene," — Luke 3:1 (ASV)
When Pontius Pilate was governor of Judea. It is probable that this was the second year of Pilate’s government. For since Tiberius had held the reins of government, he had, as Josephus informs us (Josephus, Ant. 18.2.2), appointed Valerius Gratus to be governor of Judea in place of Annius Rufus. This change might have taken place in his second year. The same Josephus writes that Valerius was governor of Judea for “eleven years, when Pontius Pilate came as his successor” (Josephus, Ant. 18.2.2). Pilate, therefore, had governed the province for two years when John began to preach the Gospel.
This Herod, whom Luke makes tetrarch of Judea, was the second heir of Herod the Great and succeeded his father by will. Archelaus had received the ethnarchy of Judea, but when he was banished to Vienna (Josephus, Wars 2.vii.3) by Augustus, that portion fell into the hands of the Romans. Luke mentions here two sons of Herod, — Herod Antipas, who had been made tetrarch of Galilee and governed Samaria and Peraea, — and Philip, who was tetrarch of Trachonitis and Iturea, and reigned from the Sea of Tiberias, or Gennesareth, to the foot of Lebanon, which is the source of the river Jordan.
Lysanias has been falsely supposed to be the son of Ptolemy Mennaeus, King of Chalcis, who had been put to death long before by Cleopatra, about thirty years before the birth of Christ, as Josephus relates (Josephus, Ant. 15.4.1). He could hardly even be the grandson of Ptolemy, who, as the same Josephus records, kindled the Parthian war (Josephus, Wars 1.xiii.1); for then he must have been more than sixty years of age at the time of which Luke speaks.
Besides, since it was under Antigonus that the Parthian war commenced, he must have been a full-grown man even then. Now, Ptolemy Mennaeus died not long after the murder of Julius Caesar, during the triumvirate of Lepidus, Antony, and Octavius (Josephus, Wars 1.xiii.1). But as this grandson of Ptolemy bore the name of Lysanias as well as his father, he might have left a son who had the same surname. Meanwhile, there can be no hesitation in rejecting the error of those who make Lysanias live sixty years after he had been killed by Cleopatra.
The word Tetrarch is used here in a sense that is not quite accurate, as if the whole country had been divided into four parts. But as at first there was a fourfold division into districts, so afterwards, when other changes took place, the names Tetrarch and Tetrarchies were retained by way of honor. In this sense, Pliny enumerates seventeen tetrarchies of one country.
"in the highpriesthood of Annas and Caiaphas, the word of God came unto John the son of Zacharias in the wilderness." — Luke 3:2 (ASV)
Annas and Caiaphas being the high priests. It is certain that there never were two persons who held the office of high priest at the same time. Josephus states that Valerius Gratus made Caiaphas high priest a short time before he left the government. During the time that Pilate was governor of Judea, Josephus does not speak of him as having made any change in this respect;244 but, on the contrary, states that when Pilate had been recalled from the government and sent to plead his cause at Rome, Vitellius, who was at that time governor of Syria, reduced Caiaphas to a private rank and transferred the high priesthood to Jonathan, the son of Ananus (Ant. 18:4:3).
When Luke says that there were two high priests, we must not understand him to mean that both held the same title, but that the honor of the priesthood was partly shared with him by Annas his father-in-law. Luke’s narrative indicates such a state of trouble and confusion that, though there was not more than one person who was actually high priest, the sacred office was torn in pieces by ambition and tyranny.
The word of the Lord came upon John. Before relating, as the other Evangelists do, that John began to exercise his office of teaching, Luke asserts that he was divinely called to that office. He does so in order to assure us that the ministry of John carried undoubted authority. Why the interpreters have chosen to translate the word ἐπὶ ᾿Ιωάννην UPON John instead of TO John, I do not see. But because there is no ambiguity as to the meaning that this commission was entrusted to him and that he received a command to preach, I have followed the received version.
From this, we infer that there are no regular teachers except those on whom God has conferred the office, and that it is not enough to have the word of God if there is not also a special calling.
Matthew and Mark do not speak of the preaching of John as extending beyond the wilderness, while Luke says that he came into all the country around Jordan. These statements may be reconciled by observing that John discharged the office of teaching among the neighbors, with whom he lived; but that his Gospel spread more widely and became known in many places, so that the report of it, in a short time, reached Jerusalem. Indeed, the whole of that tract of the Jordan might be called a wilderness, for the word does not mean “a solitude,” but “a rough, and mountainous, and thinly inhabited district.”
244 The whole passage is remarkable, and proves that the appointment to the sacred office of The whole passage is remarkable, and proves that the appointment to the sacred office of high priest was entirely at the disposal of the Roman Governor. “This man (Valerius Gratus) deprived Ananus of the high priesthood, and appointed Ishmael, the son of Phabi, to be high priest. He also deprived him in a little time, and ordained Eleazar, the son of Ananus, who had been high priest before, to be high priest: which office, when he had held for a year, Gratus deprived him of it, and gave the high priesthood to Simon, the son of Camithus; and, when he had possessed that dignity no longer than a year, Joseph Caiaphas was made his successor. When Gratus had done those things, he went back to Rome, after he had tarried in Judea eleven years, when Pontius Pilate came as his successor.” — (was entirely at the disposal of the Roman Governor. “This man (Valerius Gratus) deprived Ananus of the high priesthood, and appointed Ishmael, the son of Phabi, to be high priest. He also deprived him in a little time, and ordained Eleazar, the son of Ananus, who had been high priest before, to be high priest: which office, when he had held for a year, Gratus deprived him of it, and gave the high priesthood to Simon, the son of Camithus; and, when he had possessed that dignity no longer than a year, Joseph Caiaphas was made his successor. When Gratus had done those things, he went back to Rome, after he had tarried in Judea eleven years, when Pontius Pilate came as his successor.” — (Ant. 18:2:2.))
"And he came into all the region round about the Jordan, preaching the baptism of repentance unto remission of sins;" — Luke 3:3 (ASV)
Preaching the baptism of repentance—this form of expression shows first, generally, what is the right use of the Sacraments, and next, why baptism was instituted and in what it consists.
A sacrament, then, is not a silent ceremony, exhibiting some meaningless pomp without doctrine; but the Word of God is joined to it and gives life to the outward ceremony. By the Word I mean, not magical mutterings uttered by some exorcist between his teeth, but what is pronounced with a clear and distinct voice, and leads to the edification of faith.
For we are not simply told that John baptized unto repentance, as if the grace of God were contained in a visible sign; but that he explained, in his preaching, the advantage of baptism, so that the sign, through the preached word, might produce its effect.
This is the distinctive feature of baptism, that it is said to be an outward representation of repentance for the forgiveness of sins. Now, since the meaning, power, and nature of that baptism are the same as ours, if we judge the symbol by its true meaning, it is incorrect to say that the baptism of John is different from the baptism of Christ.246
246 "Maintenant puis que le Baptesme de Jean a eu mesme signification, vertu et propriete que le nostre, si nous voulons juger de la figure et du signe selon la chose signifee, c'est 'a dire la verite, nous trouverons que le Baptesme administre par Christ, n'a point este autre que celuy que Jean a administre."—"Now, since the baptism of John had the same meaning, power, and nature as ours, if we wish to judge of the figure and of the sign according to the thing signified, that is to say the reality, we shall find that the Baptism administered by Christ was no other than that which John administered."."—"Now, since the baptism of John had the same meaning, power, and nature as ours, if we wish to judge of the figure and of the sign according to the thing signified, that is to say the reality, we shall find that the Baptism administered by Christ was no other than that which John administered."
"And all flesh shall see the salvation of God." — Luke 3:6 (ASV)
And all flesh shall see the salvation of God. That salvation will not be at all obscure, or experienced by only a small number of people, but will strike every eye and be common to all.
Therefore, it follows that this prediction was far from being accomplished when the people returned from Babylon.250 For though the Lord gave, at that time, a memorable display of His grace, yet He did not reveal His salvation to the whole world.
On the contrary, the prophet’s design was to present the uncommon excellence of the salvation that was to be manifested, in contrast with God’s former benefits, and thus to inform believers that the dispensations of God toward His Church had never been so remarkable, nor His power so illustriously displayed in their deliverance.
Flesh is used here for men, without being intended to denote their depravity.251
250 “In populi reditu;” — “;” — “quand le peuple est retourne de Babylone.”.”
251 “Le mot de Chair n'est pas ice mis pour denoter la corruption de nature, mais il signifie simplement les hommes.” — “The word .” — “The word Flesh is not put here to denote the corruption of nature, but means simply is not put here to denote the corruption of nature, but means simply men.”
"He said therefore to the multitudes that went out to be baptized of him, Ye offspring of vipers, who warned you to flee from the wrath to come?" — Luke 3:7 (ASV)
Regarding the loud and open rebuke, which was administered to them before everyone, it was for the benefit of others; and that is the reason why Luke mentions that it was addressed to multitudes, (Luke 3:7). Although the persons whom John reproved were few in number, his design was to strike terror into all; as Paul instructs us to regard it as the advantage of public rebukes, that others also may fear (1 Timothy 5:20). He addresses the Pharisees and Sadducees directly, and at the same time, addresses through them a warning to all, not to present a hypocritical appearance of repentance instead of a true feeling of the heart. Besides, it was very important for the whole nation to know263 what kind of people the Pharisees and Sadducees were, who had miserably corrupted the worship of God, devastated the church, and overturned all of religion—in a word, who had extinguished the light of God by their corruptions and infected everything with their crimes.
It is probable, therefore, that John publicly attacked the Pharisees for the benefit of the whole church of God, so that they might no longer dazzle the eyes of simple people with empty show, or hold the populace in oppression through wicked tyranny. In this respect, it was a remarkable display of his firmness that those who were highly esteemed by others were not spared on account of their reputation but were sternly reduced, as they deserved, to their proper rank. And thus all godly instructors ought to be zealous, not to fear any human power, but boldly strive to cast down every high thing that exalteth itself against Christ (2 Corinthians 10:5).
If John, the instrument of the Holy Spirit, used such severe language in his opening address to those who voluntarily came to be baptized and to make a public profession of the gospel, how then should we act toward the avowed enemies of Christ? These enemies not only obstinately reject all that belongs to sound doctrine, but their efforts to extinguish the name of Christ are violently pursued with fire and sword. Most certainly, if you compare the Pope and his abominable clergy with the Pharisees and Sadducees, the mildest possible way of dealing with them will be to throw them all into one bundle. Those whose ears are so delicate that they cannot bear to hear anything harsh said against the Pope must argue not with us, but with the Spirit of God.
Yet godly teachers should beware that, while they are influenced by holy zeal against the tyrants of the Church, they do not mingle with it carnal affections. And since no vehemence that is not regulated by the wisdom of the Spirit can obtain divine approval, let them not only restrain their feelings but also surrender themselves to the Holy Spirit and implore His guidance, so that nothing may escape them through oversight.264
Offspring of vipers. He gives them this name, instead of simply calling them vipers, in order to expose the poisonous malice of the whole class. For he intended to condemn not merely those few persons who were present, but the entire group, and to charge both sects with producing nothing but serpents. They had vehement disputes with each other, no doubt, but all were agreed in despising God, in a wicked desire to rule, in hatred of sound doctrine, and in a disgusting mass of numerous crimes.
Who warned you? Because he suspected their repentance, he asks the question with doubt and wonder, whether it is possible that they repent sincerely. In this way, he summons them to the inner court of conscience, so that they may thoroughly examine themselves and, laying aside all flattery, may conduct a severe investigation into their crimes.
Wrath is used here, as in many other places, for the judgment of God, as when Paul says, The law worketh wrath (Romans 4:15), and Give place to wraths265 (Romans 12:19). He calls it the wrath to come, which hangs over their heads, so that they may not indulge in their usual carelessness. For, though the wrath of God overflows and His chastisements strike the whole world, hypocrites always entertain the hope that they will escape.
To flee from the wrath of God is used here in a good sense; that is, to seek ways to appease God, so that He may no longer be angry with us. For many people, in order to escape the wrath of God, withdraw themselves from His guidance and authority. But all that the sinner gains by fleeing from God is to provoke God's wrath against him more and more.
263 “Davantage, tout le peuple avoit grand interest d'estre advertis quelles gens estoyent les Sadduciens et Pharisiens.” — “Besides, all the people had a deep interest in being warned what sort of people the Sadducees and Pharisees were.”.” — “Besides, all the people had a deep interest in being warned what sort of people the Sadducees and Pharisees were.”
264 “Afin qu'il ne leur eschappe aucun mot inconsiderement, et a la volee;” — “that no word may escape them inconsiderately, and at random.”;” — “that no word may escape them inconsiderately, and at random.”
265 “Il fait mention du temps avenir, parce que les hypocrites, tandis que Dieu les espargne, desprisent hardiment toutes ses menaces, et ne se resveillent jamais, sinon qu’il frappe dessus a grands coups.” — “He mentions the future, because hypocrites, so long as God spares them, despise boldly all his threatenings, and never awake, till he strikes them with heavy strokes.”.” — “He mentions the future, because hypocrites, so long as God spares them, despise boldly all his threatenings, and never awake, till he strikes them with heavy strokes.”
Jump to: