1V patnáctém roce vlády císaře Tiberia, když Poncius Pilát byl místodržitelem v Judsku, Herodes údělným knížetem v Galileji, jeho bratr Filip údělným knížetem v Itureji a v Trachonitidě, Lysaniáš údělným knížetem v Abiléně, 2za velekněží Annáše a Kaifáše uslyšel na poušti Boží slovo Jan, syn Zachariášův. 3Šel do celého okolí Jordánu a hlásal křest pokání, aby byly odpuštěny hříchy. 4Tak je psáno v knize řečí proroka Izaiáše: »Hlas volajícího na poušti: Připravte cestu Pánu, vyrovnejte mu stezky! 5Každé údolí ať je zasypáno, každá hora a každý pahorek srovnán; kde je co křivého, ať je narovnáno, cesty hrbolaté ať se uhladí! 6A každý člověk uzří Boží spásu.« 7Zástupům lidí, kteří vycházeli, aby se od něho dali pokřtít, pak říkal: »Zmijí plemeno! Kdo vám ukázal, jak uniknout trestu, který už hrozí? 8Přinášejte tedy plody hodné obrácení! Nezačínejte si zas namlouvat: 'Naším otcem je Abrahám!', neboť vám říkám: Bůh může oživit tyhle kameny a Abrahámovi z nich udělat děti. 9Sekera je už také přiložena ke kořenu stromů; každý strom, který nenese dobré ovoce, bude poražen a hozen do ohně!« 10Lidé se ho ptali: »Co máme dělat?« 11Odpovídal jim: »Kdo má dvoje šaty, ať se rozdělí s tím, kdo nemá žádné. A kdo má něco k jídlu, ať jedná stejně.« 12Přišli také celníci, aby se dali pokřtít, a ptali se ho: »Mistře, co máme dělat?« 13On jim odpověděl: »Nevybírejte víc, než je stanoveno.« 14I vojáci se ho ptali: »A co máme dělat my?« Odpověděl jim: »Na nikom se nedopouštějte násilí, nikoho nevydírejte, buďte spokojeni se svým žoldem.« 15Lid byl plný očekávání a všichni uvažovali o tom, zdali Jan není Mesiášem. 16Jan jim všem na to říkal: »Já vás křtím vodou. Přichází však mocnější než já; jemu nejsem hoden ani rozvázat řemínek u opánků. On vás bude křtít Duchem svatým a ohněm. 17V ruce má lopatu, aby pročistil obilí na svém mlatě a pšenici uložil na sýpce; plevy však bude pálit ohněm neuhasitelným.« 18Dával lidu ještě mnoho jiných napomenutí a hlásal radostnou zvěst. 19Ale údělný kníže Herodes, když byl od něho kárán kvůli Herodiadě, manželce svého bratra, a kvůli všemu, co zlého spáchal, 20dal k dovršení toho všeho Jana zavřít do vězení. 21Když se všechen lid dával pokřtít a když byl pokřtěn i Ježíš a modlil se, otevřelo se nebe, 22Duch svatý sestoupil na něj v tělesné podobě jako holubice a z nebe se ozval hlas: »Ty jsi můj milovaný Syn, v tobě mám zalíbení!« 23Když Ježíš začínal působit, bylo mu asi třicet let a byl - jak se myslelo - syn Josefův. Josefovi předkové byli: Heli, 24Mathat, Lévi, Melchi, Janaj, Josef, 25Matatiáš, Amos, Nahum, Hesli, Nagaj, 26Mahat, Matatiáš, Semej, Jozech, Jóda, 27Joanan, Résa, Zorobábel, Šealtiel, Néri, 28Melchi, Adi, Kósam, Elmadam,Ér, 29Jesus, Eliezer, Jórim, Mathat, Lévi, 30Simeon, Juda, Josef, Jónam, Eliakim, 31Melea, Mena, Matatha, Natham, David, 32Jesse, Obéd, Boaz, Sala, Násón, 33Aminadab, Admin, Arni, Chesron, Fáres, Juda, 34Jakub, Izák, Abrahám, Táre, Náchor, 35Seruch, Ragau, Fálek, Heber, Sala, 36Kainan, Arfaxad, Sem, Noe, Lámech, 37Metuzalém, Henoch, Járed, Maleleél, Kainan, 38Enós, Sét a Adam. Adam byl Boží.
Jamieson Fausset Brown Bible Commentary 1 PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20)
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 (
Luke 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" (
Luke 1:3). Here, evidently, commences his proper narrative. Also see on
Matt 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
Mark 6:14).
Philip--a different and very superior Philip to the one whose wife Herodias went to live with Herod Antipas. (See
Mark 6:17).
Iturea--to the northeast of Palestine; so called from Ishmael's son Itur or Jetur (
1Chr 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 (
John 18:13;
Acts 4:6). Both Zadok and Abiathar acted as high priests in David's time (
2Sam 15:35), and it seems to have become the fixed practice to have two (
2Kgs 25:18). (Also see on
Matt 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;
Isa 49:6;
Isa 52:10;
Luke 2:31-
Luke 2:32;
Acts 13:47).
10 What shall we do then?--to show the sincerity of our repentance. (Also see on
Matt 3:10.)
11 two coats--directed against the reigning avarice. (Also see on
Matt 3:10.)
12 publicans, &c. (Also see on
Matt 3:10.)
13 Exact no more, &c.--directed against that extortion which made the publicans a byword. (See on
Luke 19:2;
Luke 19:8). (Also see on
Matt 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
Matt 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 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
Matt 3:10.)
16 John answered--either to the deputation from Jerusalem (see
John 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
Matt 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
John 1:29,
John 1:33-
John 1:34;
John 3:27-
John 3:36. (Also see on
Matt 3:12.)
19 But Herod, &c.--See on
Mark 6:14, &c. (Also see on
Matt 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" (
Mark 6:20,
Mark 6:26).
20 Added yet, &c.--(Also see on
Matt 3:12).
21 BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (
Luke 3:21-
Luke 3:22)
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" (
Luke 19:30), and lay in a sepulchre "wherein was never man yet laid" (
John 19:41), so in His baptism He would be "separate from sinners."
23 GENEALOGY OF JESUS. (Luke 3:23-38)
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 (
Num 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, Luke 1:2-32, and see on
Luke 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
Ruth 1:11-
Ruth 1:12), 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 son of Matthat, &c.--(See on
Matt 1:13-
Matt 1:15). In
Luke 3:27, Salathiel is called the son, while in
Matt 1:12, he is called the father of Zerubbabel. But they are probably different persons.
38 son of God--Compare
Acts 17:28.
