John Gill Commentary Luke 3

Now in the fifteenth year of the reign of Tiberius Caesar ,
&c.] Emperor of Rome, and the third of the Caesars; Julius was the first, and Augustus the second, in whose time Christ was born, and this Tiberius the third; he was the son of Livia, the wife of Augustus, but not by him; but was adopted by him, into the empire: his name was Claudius Tiberius Nero, and for his intemperance was called, Caldius Biberius Mero; the whole of his reign was upwards of twenty two years, for he died in the twenty third year of his reign {g}; and in the fifteenth of it, John began to preach, Christ was baptized, and began to preach also; so that this year may be truly called, "the acceptable year of the Lord".

Pontius Pilate being governor of Judea ;
under the Emperor Tiberius, in whose reign the Jewish chronologer ^F8 places him, and the historian

and Herod being tetrarch of Galilee ;
this was Herod Antipas, the son of Herod the great, and brother of Archelaus; the above chronologer ^F11 calls him also a tetrarch, and places him under Tiberius Caesar: he is sometimes called a king, and so he is by the Ethiopic version here called "king of Galilee"; and in the Arabic version, "prince over the fourth part of Galilee"; besides Galilee, he had also Peraea, or the country beyond Jordan, as Josephus ^F12 says, and which seems here to be included in Galilee; (See Gill on Matthew 14:1).

And his brother Philip tetrarch of Iturea, and of the region of
Trachonitis :
Pliny ^F13 makes mention of the nation of the Itureans, as belonging to Coele Syria; perhaps Iturea is the same with Batanea, or Auranitis, or both; since these with Trachon, the same with Trachonitis here, are allotted to Philip by Josephus ^F14 : it seems to take its name from Jetur, one of the sons of Ishmael, (Genesis 25:15) Trachonitis is mentioned by Pliny ^F15 , as near to Decapolis, and as a region and tetrarchy, as here: Ptolemy ^F16 speaks of the Trachonite Arabians, on the east of Batanea, or Bashan: the region of Trachona, or Trachonitis, with the Targumists ^F17 , answers to the country of Argob.

This Philip, who as before by Josephus, so by Egesippus ^F18 , is said, in agreement with Luke, to be tetrarch of Trachonitis, was brother to Herod Antipas, by the father's, but not by the mother's side. Philip was born of Cleopatra, of Jerusalem, and Herod of Malthace, a Samaritan {s}: he died in the twentieth year of Tiberius ^F20 , five years after this:

and Lysanias the tetrarch of Abilene :
mention is made of Abila by Pliny ^F21 , as in Coele Syria, from which this tetrarchy might have its name; and by Ptolemy ^F23 , it is called Abila of Lysanius, from this, or some other governor of it, of that name; and the phrase, "from Abilene to Jerusalem", is to be met with in the Talmud ^F24 , which doubtless designs this same place:

who this Lysanias was, is not certain; he was not the son of Herod the great, as Eusebius suggests ^F25 , nor that Lysanias, the son of Ptolemy Minnaeus, whom Josephus ^F26 speaks of, though very probably he might be a descendant of his: however, when Tiberius Caesar reigned at Rome, and Pontius Pilate governed in Judea, and Herod Antipas in Galilee, and Philip his brother in Iturea and Trachonitis, and Lysanias in Abilene, John the Baptist began to preach and baptize; to fix the area of whose ministry and baptism, all this is said.

FOOTNOTES:

• F8: R. David Ganz par. 2. fol. 15. 1.
• F11: Par. 1. fol. 25. 2.
• F12: De Bello Jud. l. 2. c. 6. sect. 5.
• F13: Nat. Hist. l. 5. c. 23.
• F14: Ib. ut supra. (de Bello, Jud. l. 2. c. 9. sect. 2, 3.)
• F15: Nat. Hist. l. 5. c. 12.
• F16: Lib. 5. c. 15.
• F17: Targum Jon. in Deut. iii. 4. 14. 1 Kings iv. 13. & T. Hiefos. in Deut. iii. 14. & Numb. xxxiv. 15.
• F18: De Excid. l. 1. c. 46. & 3. 26.
• F20: Ib. Antiqu. l. 18. c. 6.
• F21: Lib. 5. c. 18.
• F23: Lib. 5. c. 15.
• F24: T. Bab. Bava Kama, fol. 59. 2.
• F25: Hist. Eccl l. 1. c. 9. 10.
• F26: De Belle Jud. l. 1. c. 13. sect. 1.

Annas and Caiaphas being the high priests
Some difficulty here arises, how these two could be both high priests; when according to the law of God, and the usages of the Jewish nation, there was to be, and was but one high priest at a time: many things are observed by writers, to solve this difficulty: some go this way; that though according to the divine institution, and the practice of former times, there was but one high priest at a time; yet now, through the corruption of the present age, there were two high priests; or at least, which officiated alternately in the same year: but of such a corruption, no instance can be given, even in those corrupt times; and as Maimonides says ^F1 , there can be but "one high priest" (Mlweh lkb) , "in all the world"; and besides, is contrary to their canons, which were then in being, and still remain; one ^F2 of which runs thus, (txak Mylwdg Mynhk ynv Nynmm Nya) "they do not appoint two high priests at once".

Others suppose, that these two annually performed the office of high priests by turns; that Caiaphas was high priest one year, and Annas another: it is true indeed, that through the corruption of those times, this office became venal, hence it is said in the Talmud ^F3 ,``because they gave money for the priesthood, they changed it every twelve months.'' And which is more largely expressed by one of their commentators <sup>F4</sup> ,``because the high priests, who were under the second temple, after Simeon the just, gave money to minister in the high priest's office, and because they were wicked, they did not fill up their years, therefore they changed every year.''

But though it is certain, that there were frequent, and sometimes annual changes in the priesthood, hence it is said of Caiaphas, (John 11:49) (18:13) that he was "high priest the same year", yet it does not appear that he and Annas took it yearly by turns: for Caiaphas continued in that office some years, even till after the death of Christ: and besides, had this been the case, as one of them could be but high priest for the year being, both in one year as here, could not with propriety be said to be high priests.

Others take another method, and suppose Caiaphas to be properly the high priest, as he certainly was; and Annas so called, because he had been one formerly, the same with Ananus, the son of Seth; who was put into the priesthood by Quirinius, in the room of Joazar, and was deposed by Valerius Gratus, and Ishmael ben Phabi was put into his room: but though there may be instances of persons being called high priests, who had been in that office, after they were removed from it, yet no reason can be given, why Annas should be peculiarly called so, when there were in all probability several alive, who had been in that office as well as he; as Joazar his predecessor, and Ishmael ben Phabi, who succeeded Joazar, and after him Eleazar, the son of Annas, and then Simeon ben Camhith; nor why he should be put in the annals of the high priests, in a year in which he was not one.

It seems most likely therefore, that he was the "Sagan" of the priests, of which office mention is frequently made, in the Jewish writings {e}; yea, we often read of Chanina, or Chananiah, or Ananias, perhaps the same with this Annas, who is called, (Mynhk Ngo) , "the Sagan of the priests" ^F6 . This officer was not a deputy high priest, or one that was substituted to officiate occasionally, in the room of the high priest, when any thing hindered him, or rendered him unfit for his office; as on the day of atonement, if the high priest contracted any pollution, they substituted another to minister ^F7 ; which was not the "Sagan", but another priest; and even such an one was called an high priest, as appears from the following story ^F8 . ``It happened to Simeon ben Camhith (a predecessor of Caiaphas), that he went out to spake with the king, on the evening of the day of atonement, and the spittle was scattered from his mouth, upon his garments, and he was unclean; and his brother Judah went in, and ministered in his stead in the high priesthood; and their mother saw her "two sons", (dxa Mwyb Mylwdg Mynhk ynv) "high priests in one day".'' But the "Sagan" was not an officer pro tempore, or so much under the high priest, and one in his stead, as a ruler and governor over other priests. Maimonides says of him thus <sup>F9</sup> ; ``they appoint one priest, who is to the high priest as a second to the king, and he is called "Sagan"; and he is called a ruler: and he stands at the right hand of the high priest continually; and this is an honour to him, and all the priests are under the hand of the Sagan.'' The account given of him in the Talmud ^F11 is this; ``in five things the "Sagan" ministers; the "Sagan" says to him, my lord, high priest, lift up thy right hand (i.e. when he took the lots out of the vessel for the goats, on the day of atonement ^F12; which should be slain); the "Sagan" is on his right hand, and the father of the sanhedrim on his left (i.e. when he went to the east of the court and the north of the altar ^F13 , where were the two goats, and the vessel in which were the lots); the "Sagan" waved with the veils, or linen clothes; the "Sagan" held him by his right hand, and caused him to ascend (by the steps to the altar); and no man was appointed an high priest, before he was a "Sagan."'' Now these might be as Serojab and Zephaniah, the one chief priest, and the other second priest, (Jeremiah 52:24) where the Targum and Jarchi interpret the text, the "Sagan" of the priests. And this being an office of such dignity and authority, supposing Annas in it, though he was not "the" high priest, yet being the head of the other priests, he might be called one, and be joined with Caiaphas, and set before him; not only because he had been an high priest, but because he was his father-in-law:

the word of God came to John the son of Zachariah:
a priest of the order of "Abia"; and of Elisabeth, a daughter of Aaron, and cousin of Mary, the mother of Jesus; as it had come formerly to the prophets, and particularly to Jeremiah, who was sanctified from the womb, as the Baptist was: he was blessed with a prophetic spirit, and with the extraordinary gifts of the Holy Ghost, and with a wonderful revelation of the Messiah, and of the Gospel dispensation; and was abundantly qualified for the work he was called to, and sent to perform: and this befell him

in the wilderness ;
that is, of Judea; where he had been brought up and lived, and from where and where he came, preaching: he had lived a solitary life, and had not learnt his doctrine from men, but had his mission, ministry, and baptism, from heaven.

FOOTNOTES:

• F1: In Misn. Menachot, c. 13. sect. 10.
• F2: T. Hieros. Sanhedrin, fol. 29. 1. Maimon. Hilch. Cele Hamikdash, c. 4. sect. 15.
• F3: T. Bab. Yorma, fol. 8. 2.
• F4: Bartenora in Misn. Yoma, c 1. sect. 1.
• F6: Misn. Shekalim, c. 6. sect. 1. T. Bab. Yoma, fol. 8. 1. Juchasin, fol. 57. 1.
• F7: Misn. Yoma, c. 1. sect. 1.
• F8: T. Hieros. Yoma, fol. 38. 4. Megilla, fol. 72. 1. Horayot, fol. 47. 4. T. Bab. Yoma, fol. 47. 1. Bemidbar Rabba, sect. 2. fol. 180. 3.
• F9: Hilch. Cele Hamikdash, c. 4. sect. 16.
• F11: T. Hieros. Yoma, fol. 41. 1.
• F12: Misn. Yoma, c. 4. sect. 1.
• F13: Ib. c. 3. sect. 9.

And he came into all the country about Jordan
He came out of the wilderness of Judea, where he first began his ministry, to some parts of the country that bordered on Jordan, and was near unto it, on either side the river; sometimes he was at Bethabara, and sometimes at Aenon, near Salim; for he did not take a tour round about all, the country that encompassed Jordan, but being at it, or in places adjacent to it, all the country round about came to him; see (Matthew 3:5) .

Preaching the baptism of repentance for the remission of sins :
this was the work and office of John, as signified by Elias, in (Malachi 4:5Malachi 4:6) the Jews say ^F14 , ``the Israelites will not repent, till Elias comes; as it is said, (Malachi 4:5Malachi 4:6) in the land of Israel repentance delights.'' John came into this land, preaching this doctrine; (See Gill on Mark 1:4).

FOOTNOTES:

• F14: Pirke Eliezer, c. 44.

As it is written in the book of the words of Esaias the prophet (Isaiah 40:3)

saying, the voice of one crying in the wilderness, Prepare you the way of the Lord make his paths straight; (See Gill on Matthew 3:3).

Every valley shall be filled
Luke cites more out of the same prophecy, as relating to the times of John the Baptist, and the Messiah, than the other Evangelists Matthew and Mark do: in the prophet it is, "every valley shall be exalted"; which is done, by filling it up; the metaphor is persisted in, of preparing and clearing the way, for the coming of the Messiah, done by the ministry of John; under which, such souls as were lowly and humble, and depressed with the sense of sin, should be raised and directed to believe in Christ, and be filled with divine consolation from him. These words are owned by the Jews ^F15 to belong to the world to come; that is, the times of the Messiah; though they understand them, of making way for the return of the Israelites from captivity, by the Messiah: just as they suppose such things were done by the miraculous cloud, for the children of Israel, as they passed through the wilderness; of which they say ^F16 , ``that it went before them, smote the serpents and scorpions, and fiery serpents, and the rock; and if there was any low place, it raised it up; or high place, it made it low, and caused them to be plain; as it is said, (Isaiah 40:3) "And every valley shall be exalted"''

But what they say of this cloud literally, as preparing the way for the Israelites, is in a spiritual sense true, of the ministry of John; whereby many of the children of Israel, had the way prepared for them, for the reception of the Messiah; when as every humble soul had its expectation raised, and its faith encouraged, and its heart filled with spiritual joy; so such as were proud and haughty, were humbled:

and every mountain and hill shall be brought low ;
all such as are elated with their own abilities, and boast of their righteousness, trust in themselves, and look with disdain and contempt on others, their loftiness shall be bowed down, and their haughtiness made low; and the Messiah alone, in his person, grace, and righteousness, be exalted:

and the crooked shall be made straight :
such as are of a crooked spirit, and walk in crooked ways, with the workers of iniquity, shall have new spirits given them, and be directed to right ways, and be led in the paths of righteousness and truth:

and the rough ways shall be made smooth ;
and men of rough tempers, comparable to lions and bears, shall become quiet and peaceable, smooth and easy; and moreover, whatever difficulties were in the minds of men concerning the Messiah, the end of his coming, and the nature of his kingdom; and whatever impediments were in the way of embracing him when come, should now be removed at least from many persons: R. David Kimchi, a very noted Jewish commentator ^F17 , acknowledges that the whole of this passage is to be understood, (lvm Krd) , "by way of parable", in a mystical and figurative sense.

FOOTNOTES:

• F15: T. Hieros. Erubin, fol. 25. 2.
• F16: Bemidbar Rabba, sect. 1. fol. 177. 1, 2. Vid. Targ. in Cant. ii. 6. & Jarchi in Cant. iii. 6.
• F17: In Isa. xl. 4.