Bible Heaven/Bible Heaven.iso/robertsn/rwp-lu/lu3.rwp

Text File | 1993-03-13 | 20KB | 347 lines

3:1 {Now in the fifteenth year} (\en etei de pentekaidekatôi\).
Tiberius Caesar was ruler in the provinces two years before
Augustus Caesar died. Luke makes a six-fold attempt here to
indicate the time when John the Baptist began his ministry. John
revived the function of the prophet (\Ecce Homo\, p. #2|) and it
was a momentous event after centuries of prophetic silence. Luke
begins with the Roman Emperor, then mentions Pontius Pilate
Procurator of Judea, Herod Antipas Tetrarch of Galilee (and
Perea), Philip, Tetrarch of Iturea and Trachonitis, Lysanias,
Tetrarch of Abilene (all with the genitive absolute construction)
and concludes with the high-priesthood of Annas and Caiaphas
(son-in-law and successor of Annas). The ancients did not have
our modern system of chronology, the names of rulers as here
being the common way. Objection has been made to the mention of
Lysanias here because Josephus (_Ant_. XXVII. I) tells of a
Lysanias who was King of Abila up to B.C. 36 as the one referred
to by Luke with the wrong date. But an inscription has been found
on the site of Abilene with mention of "Lysanias the tetrarch"
and at the time to which Luke refers (see my _Luke the Historian
in the Light of Research_, pp. 167f.). So Luke is vindicated
again by the rocks.

3:2 {The Word of God came unto John} (\egeneto rhêma theou epi
Iôanên\). The great epoch marked by \egeneto\ rather than \ên\.
\Rhêma theou\ is some particular utterance of God (Plummer),
common in LXX, here alone in the N.T. Then John is introduced as
the son of Zacharias according to Chapter 1. Matthew describes
him as the Baptist, Mark as the Baptizer. No other Gospel
mentions Zacharias. Mark begins his Gospel here, but Matthew and
Luke have two Infancy Chapters before. Luke alone tells of the
coming of the word to John. All three Synoptics locate him "in
the wilderness" (\en têi erêmôi\) as here, #Mr 1:4; Mt 3:1|
(adding "of Judea").

3:3 {All the region round about Jordan} (\pâsan perichôron tou
Iordanou\). The wilderness was John's abode (#1:80|) so that he
began preaching where he was. It was the plain (#Ge 13:10f.|) or
valley of the Jordan, El Ghor, as far north as Succoth (#2Ch
4:17|). Sometimes he was on the eastern bank of the Jordan (#Joh
10:40|), though usually on the west side. His baptizing kept him
near the river. {The baptism of repentance unto remission of
sins} (\baptisma metanoias eis aphesin hamartiôn\). The same
phrase as in #Mr 1:4|, which see for discussion of these
important words. The word remission (\aphesis\) "occurs in Luke
more frequently than in all the other New Testament writers
combined" (Vincent). In medical writers it is used for the
relaxing of disease.

3:4 {As it is written} (\hôs gegraptai\). The regular formula for
quotation, perfect passive indicative of \graphô\. {Isaiah the
prophet} (\Esaiou tou prophêtou\). The same phrase in #Mr 1:2|
(correct text) and #Mt 3:3|. Mark, as we have seen, adds a
quotation from #Mal 3:1| and Luke gives verses 4 and 5 of #Isa.
40| not in Matthew or Mark (#Lu 3:5,6|). See #Mt 3:3; Mr 1:3| for
discussion of Luke 4:4.

3:5 {Valley} (\pharagx\). Here only in the N.T., though in the
LXX and ancient Greek. It is a ravine or valley hedged in by
precipices. {Shall be filled} (\plêrôthêsetai\). Future passive
indicative of \plêroô\. In 1845 when the Sultan visited Brusa the
inhabitants were called out to clear the roads of rocks and to
fill up the hollows. Oriental monarchs often did this very thing.
A royal courier would go ahead to issue the call. So the Messiah
sends his herald (John) before him to prepare the way for him.
Isaiah described the preparation for the Lord's triumphal march
and John used it with great force. {Hill} (\bounos\). Called a
Cyrenaic word by Herodotus, but later Greek writers use it as
does the LXX. {Brought low} (\tapeinôthêsetai\). Future passive
indicative of \tapeinoô\. Literal meaning here of a verb common
in the metaphorical sense. {Crooked} (\skolia\). Common word,
curved, opposite of \orthos\ or \euthus\, straight.

3:6 {All flesh} (\pâsa sarx\). Used in the N.T. of the human race
alone, though in the LXX brutes are included. {The salvation of
God} (\to sotêrion tou theou\). The saving act of God. This
phrase aptly describes Luke's Gospel which has in mind the
message of Christ for all men. It is the universal Gospel.

3:7 {To the multitude that went out} (\tois exporeuomenois
ochlois\). Plural, {Multitudes}. The present participle also
notes the repetition of the crowds as does \elegen\ (imperfect),
he used to say. #Mt 3:7-10| singles out the message of John to
the Pharisees and Sadducees, which see for discussion of details.
Luke gives a summary of his preaching to the crowds with special
replies to these inquiries: the multitudes, #10,11|, the
publicans #12,13|, the soldiers #14|. {To be baptized of him}
(\baptisthênai hup' autou\). This is the purpose of their coming.
#Mt 3:7| has simply "to his baptism." John's metaphors are from
the wilderness (vipers, fruits, axe, slave boy loosing sandals,
fire, fan, thrashing-floor, garner, chaff, stones). {Who warned
you?} (\tis hepedeixen humin;\). The verb is like our "suggest"
by proof to eye, ear, or brain (#Lu 6:47; 12:5; Ac 9:16; 20:35;
Mt 3:7|). Nowhere else in the N.T. though common ancient word
(\hupodeiknumi\, show under, point out, give a tip or private
hint).

3:10 {Asked} (\epêrôtôn\). Imperfect tense, repeatedly asked.
{What then must we do?} (\ti oun poiêsômen;\). Deliberative
aorist subjunctive. More exactly, {What then are we to do}, {What
then shall we do?} Same construction in verses #12,14|. The \oun\
refers to the severe things already said by John (#Lu 3:7-9|).

3:11 {Coats} (\chitônas\). The inner and less necessary
undergarment. The outer indispensable \himation\ is not
mentioned. Note the specific and different message to each class.
John puts his finger on the weaknesses of the people right before
him.

3:12 {Also publicans} (\kai telônai\). We have had the word
already in Matthew (#Mt 5:46; 9:10; 11:19; 18:17; 21:31f.|) and
Mark (#Mr 11:15f.|). It is sometimes coupled with harlots and
other sinners, the outcasts of society. The word is made up from
\telos\, tax, and \ôneomai\, to buy, and is an old one. The
renter or collector of taxes was not popular anywhere, but least
of all when a Jew collected taxes for the Romans and did it by
terrible graft and extortions. {Extort} (\prassete\). The verb
means only to do or practice, but early the tax-collectors
learned how to "do" the public as regular "blood-suckers." Lucian
links them with crows and sycophants.

3:14 {Soldiers also} (\kai strateuomenoi\). Men on service,
_militantes_ rather than _milites_ (Plummer). So Paul in #2Ti
2:4|. An old word like \stratiôtês\, soldier. Some of these
soldiers acted as police to help the publicans. But they were
often rough and cruel. {Do violence to no man} (\mêdena
diaseisête\). Here only in the N.T., but in the LXX and common in
ancient Greek. It means to shake (seismic disturbance,
earthquake) thoroughly (\dia\) and so thoroughly to terrify, to
extort money or property by intimidating (3Macc. 7:21). The Latin
employs _concutere_, so. It was a process of blackmail to which
Socrates refers (Xenophon, _Memorabilia_, ii. 9,1). This was a
constant temptation to soldiers. Might does not make right with
Jesus. {Neither exact anything wrongfully} (\mêde
sukophantêsête\). In Athens those whose business it was to inform
against any one whom they might find exporting figs out of Attica
were called fig-showers or sycophants (\sukophantai\). From
\sukon\, fig, and \phainô\, show. Some modern scholars reject
this explanation since no actual examples of the word meaning
merely a fig-shower have been found. But without this view it is
all conjectural. From the time of Aristophanes on it was used for
any malignant informer or calumniator. These soldiers were
tempted to obtain money by informing against the rich, blackmail
again. So the word comes to mean to accuse falsely. The
sycophants came to be a regular class of informers or slanderers
in Athens. Socrates is quoted by Xenophon as actually advising
Crito to employ one in self-defence, like the modern way of using
one gunman against another. Demosthenes pictures a sycophant as
one who "glides about the market like a scorpion, with his
venomous sting all ready, spying out whom he may surprise with
misfortune and ruin and from whom he can most easily extort
money, by threatening him with an action dangerous in its
consequences" (quoted by Vincent). The word occurs only in Luke
in the N.T., here and in #Lu 19:8| in the confession of Zaccheus.
It occurs in the LXX and often in the old Greek. {Be content with
your wages} (\arkeisthe tois opsôniois humôn\). Discontent with
wages was a complaint of mercenary soldiers. This word for wages
was originally anything cooked (\opson\, cooked food), and bought
(from \ôneomai\, to buy). Hence, "rations," "pay," wages.
\Opsarion\, diminutive of \opson\, was anything eaten with bread
like broiled fish. So \opsônion\ comes to mean whatever is bought
to be eaten with bread and then a soldier's pay or allowance
(Polybius, and other late Greek writers) as in #1Co 9:7|. Paul
uses the singular of a preacher's pay (#2Co 11:8|) and the plural
of the wages of sin (#Ro 6:23|) = death (death is the diet of
sin).

3:15 {Were in expectation} (\prosdokôntos\). Genitive absolute of
this striking verb already seen in #1:21|. {Reasoned}
(\dialogizomenôn\). Genitive absolute again. John's preaching
about the Messiah and the kingdom of God stirred the people
deeply and set them to wondering. {Whether haply he were the
Christ} (\mêpote autos eiê ho Christos\). Optative \eiê\ in
indirect question changed from the indicative in the direct
(Robertson, _Grammar_, p. 1031). John wrought no miracles and was
not in David's line and yet he moved people so mightily that they
began to suspect that he himself (\autos\) was the Messiah. The
Sanhedrin will one day send a formal committee to ask him this
direct question (#Joh 1:19|).

3:16 {He that is mightier than I} (\ho ischuroteros mou\). Like
#Mr 1:7|, "the one mightier than I." Ablative case (\mou\) of
comparison. John would not turn aside for the flattery of the
crowd. He was able to take his own measure in comparison with the
Messiah and was loyal to him (see my _John the Loyal_). Compare
#Lu 3:16| with #Mr 1:7f.| and #Mt 3:11f.| for discussion of
details. Luke has "fire" here after "baptize with the Holy Ghost"
as #Mt 3:11|, which see. This bold Messianic picture in the
Synoptic Gospels shows that John saw the Messiah's coming as a
judgment upon the world like fire and the fan of the
thrashing-floor, and with unquenchable fire for the chaff (#Lu
3:17; Mt 3:12|). But he had the spiritual conception also, the
baptism in the Holy Spirit which will characterize the Messiah's
Mission and so will far transcend the water baptism which marked
the ministry of John.

3:18 {Many other exhortations} (\polla men oun kai hetera\).
Literally, many and different things did John \evangelize\,
\euaggelizeto\, to the people. Luke has given a bare sample of
the wonderful messages of the Baptist. Few as his words preserved
are they give a definite and powerful conception of his
preaching.

3:19 {Reproved} (\elegchomenos\). Present passive participle of
\elegchô\, an old verb meaning in Homer to treat with contempt,
then to convict (#Mt 18:15|), to expose (#Eph 5:11|), to reprove
as here. The substantive \elegchos\ means proof (#Heb 11:1|) and
\elegmos\, censure (#2Ti 3:16|). Josephus (_Ant_. XVIII. V.4)
shows how repulsive this marriage was to Jewish feeling. {Evil
things} (\ponêrôn\). Incorporated into the relative sentence. The
word is from \ponos, poneô\, toil, work, and gives the active
side of evil, possibly with the notion of work itself as evil or
at least an annoyance. The "evil eye" (\ophthalmos ponêros\ in
#Mr 7:22|) was a "mischief working eye" (Vincent). In #Mt 6:23|
it is a diseased eye. So Satan is "the evil one" (#Mt 5:37;
6:13|, etc.). It is a very common adjective in the N.T. as in the
older Greek. {Had done} (\epoiêsen\). Aorist active indicative,
not past perfect, merely a summary constative aorist, {he did}.

3:20 {Added} (\prosethêken\). First aorist active indicative
(kappa aorist). Common verb (\prostithêmi\) in all Greek. In N.T.
chiefly in Luke and Acts. Hippocrates used it of applying wet
sponges to the head and Galen of applying a decoction of acorns.
There is no evidence that Luke has a medical turn to the word
here. The absence of the conjunction \hoti\ (that) before the
next verb \katekleisen\ (shut up) is asyndeton. This verb
literally means {shut down}, possibly with a reference to closing
down the door of the dungeon, though it makes sense as a
perfective use of the preposition, like our "shut up" without a
strict regard to the idea of "down." It is an old and common
verb, though here and #Ac 26:10| only in the N.T. See #Mt 14:3|
for further statement about the prison.

3:21 {When all the people were baptised} (\en tôi baptisthênai
hapanta ton laon\). The use of the articular aorist infinitive
here with \en\ bothers some grammarians and commentators. There
is no element of time in the aorist infinitive. It is simply
punctiliar action, literally "in the being baptized as to all the
people." Luke does not say that all the people were baptized
before Jesus came or were baptized at the same time. It is merely
a general statement that Jesus was baptized in connexion with or
at the time of the baptizing of the people as a whole. {Jesus
also having been baptized} (\kai Iêsou baptisthentos\). Genitive
absolute construction, first aorist passive participle. In Luke's
sentence the baptism of Jesus is merely introductory to the
descent of the Holy Spirit and the voice of the Father. For the
narrative of the baptism see #Mr 1:9; Mt 3:13-16|. {And praying}
(\kai proseuchomenou\). Alone in Luke who so often mentions the
praying of Jesus. Present participle and so naturally meaning
that the heaven was opened while Jesus was praying though not
necessarily in answer to his prayer. {The heaven was opened}
(\aneôichthênai ton ouranon\). First aorist passive infinitive
with double augment, whereas the infinitive is not supposed to
have any augment. The regular form would be \anoichthênai\ as in
D (Codex Bezae). So the augment appears in the future indicative
\kateaxei\ (#Mt 12:20|) and the second aorist passive subjunctive
\kateagôsin\ (#Joh 19:31|). Such unusual forms appear in the
_Koiné_. This infinitive here with the accusative of general
reference is the subject of \egeneto\ (it came to pass). #Mt
3:16| uses the same verb, but #Mr 1:10| has \schizomenous\, rent
asunder.

3:22 {Descended} (\katabênai\). Same construction as the
preceding infinitive. {The Holy Ghost} (\to pneuma to hagion\).
The Holy Spirit. #Mr 1:10| has merely the Spirit (\to pneuma\)
while #Mt 3:16| has the Spirit of God (\pneuma theou\). {In a
bodily form} (\sômatikôi eidei\). Alone in Luke who has also "as
a dove" (\hôs peristeran\) like Matthew and Mark. This probably
means that the Baptist saw the vision that looked like a dove.
Nothing is gained by denying the fact or possibility of the
vision that looked like a dove. God manifests his power as he
will. The symbolism of the dove for the Holy Spirit is
intelligible. We are not to understand that this was the
beginning of the Incarnation of Christ as the Cerinthian Gnostics
held. But this fresh influx of the Holy Spirit may have deepened
the Messianic consciousness of Jesus and certainly revealed him
to the Baptist as God's Son. {And a voice came out of heaven}
(\kai phônên ex ouranou genesthai\). Same construction of
infinitive with accusative of general reference. The voice of the
Father to the Son is given here as in #Mr 1:11|, which see, and
#Mt 3:17| for discussion of the variation there. The Trinity here
manifest themselves at the baptism of Jesus which constitutes the
formal entrance of Jesus upon his Messianic ministry. He enters
upon it with the Father's blessing and approval and with the
power of the Holy Spirit upon him. The deity of Christ here
appears in plain form in the Synoptic Gospels. The consciousness
of Christ is as clear on this point here as in the Gospel of John
where the Baptist describes him after his baptism as the Son of
God (#Joh 1:34|).

3:23 {Jesus Himself} (\autos Iêsous\). Emphatic intensive pronoun
calling attention to the personality of Jesus at this juncture.
When he entered upon his Messianic work. {When he began to teach}
(\archomenos\). The words "to teach" are not in the Greek text.
The Authorized Version "began to be about thirty years of age,"
is an impossible translation. The Revised Version rightly
supplies "to teach" (\didaskein\) after the present participle
\archomenos\. Either the infinitive or the participle can follow
\archomai\, usually the infinitive in the _Koiné_. It is not
necessary to supply anything (#Ac 1:22|). {Was about thirty years
of age} (\ên hôsei etôn triakonta\). Tyndale has it right "Jesus
was about thirty yere of age when he beganne." Luke does not
commit himself definitely to precisely thirty years as the age of
Christ. The Levites entered upon full service at that age, but
that proves nothing about Jesus. God's prophets enter upon their
task when the word of God comes to them. Jesus may have been a
few months under or over thirty or a year or two less or more.
{Being Son (as was supposed) of Joseph, the son of Heli} (\ôn
huios hôs enomizeto Iôsêph tou Helei\). For the discussion of the
genealogy of Jesus see on »Mt 1:1-17|. The two genealogies differ
very widely and many theories have been proposed about them. At
once one notices that Luke begins with Jesus and goes back to
Adam, the Son of God, while Matthew begins with Abraham and comes
to "Joseph the husband of Mary of whom was born Jesus who is
called Christ" (#Mt 1:16|). Matthew employs the word "begot" each
time, while Luke has the article \tou\ repeating \huiou\ (Son)
except before Joseph. They agree in the mention of Joseph, but
Matthew says that "Jacob begat Joseph" while Luke calls "Joseph
the son of Heli." There are other differences, but this one makes
one pause. Joseph, of course, did not have two fathers. If we
understand Luke to be giving the real genealogy of Jesus through
Mary, the matter is simple enough. The two genealogies differ
from Joseph to David except in the cases of Zorobabel and
Salathiel. Luke evidently means to suggest something unusual in
his genealogy by the use of the phrase "as was supposed" (\hôs
enomizeto\). His own narrative in #Lu 1:26-38| has shown that
Joseph was not the actual father of Jesus. Plummer objects that,
if Luke is giving the genealogy of Jesus through Mary, \huios\
must be used in two senses here (son as was supposed of Joseph,
and grandson through Mary of Heli). But that is not an unheard of
thing. In neither list does Matthew or Luke give a complete
genealogy. Just as Matthew uses "begat" for descent, so does Luke
employ "son" in the same way for descendant. It was natural for
Matthew, writing for Jews, to give the legal genealogy through
Joseph, though he took pains to show in #Mt 1:16,18-25| that
Joseph was not the actual father of Jesus. It was equally natural
for Luke, a Greek himself and writing for the whole world, to
give the actual genealogy of Jesus through Mary. It is in harmony
with Pauline universality (Plummer) that Luke carries the
genealogy back to Adam and does not stop with Abraham. It is not
clear why Luke adds "the Son of God" after Adam (#3:38|).
Certainly he does not mean that Jesus is the Son of God only in
the sense that Adam is. Possibly he wishes to dispose of the
heathen myths about the origin of man and to show that God is the
Creator of the whole human race, Father of all men in that sense.
No mere animal origin of man is in harmony with this conception.