(c) To Archelaus were left Judaea, Samaria and Edom. He was a thoroughly bad king. The Jews in the end actually petitioned Rome for his removal; and Rome, impatient of the continual troubles in Judaea, installed a procurator or governor. That is how the Romans came directly to rule Judaea. At this time Pilate, who was in power from AD 25 until AD 37, was the Roman governor. So in this one sentence Luke gives us a panoramic view of the division of the kingdom which had once belonged to Herod the Great.
(3) Of Lysanias we know practically nothing.
(4) Having dealt with the world situation and the Palestinian political situation, Luke turns to the religious situation and dates John’s emergence as being in the priest-hood of Annas and Caiaphas. There never at any time were two high priests at the one time. What then does Luke mean by giving these two names? The high priest was at one and the same time the civil and the religious head of the community. In the old days the office of high priest had been hereditary and for life. But with the coming of the Romans the office was the object of all kinds of intrigue. The result was that between 37 BC and AD 26 there were no fewer than twenty-eight different high priests. Now Annas was actually high priest from AD 7 until AD 14. He was therefore at this time out of office; but he was succeeded by no fewer than four of his sons and Caiaphas was his son-in-law. Therefore, although Caiaphas was the reigning high priest, Annas was the power behind the throne. That is in fact why Jesus was brought first to him after his arrest (John 18:13) although at that time he was not in office. Luke associates his name with Caiaphas because, although Caiaphas was the actual high priest, Annas was still the most influential priestly figure in the land.
Verses 4–6 are a quotation from Isaiah 40:3–5. When a king proposed to tour a part of his dominions in this region, he sent a courier before him to tell the people to prepare the roads. So John is regarded as the courier of the King. But the preparation on which he insisted was a preparation of heart and of life. ‘The King is coming,’ he said. ‘Mend, not your roads, but your lives.’ There is laid on every one of us the duty to make life fit for the King to see.
JOHN’S SUMMONS TO REPENTANCE
Luke 3:7–18
To the crowds who came out to be baptized by him, John used to say, ‘You spawn of vipers, who put it into your heads to flee from the coming wrath? Produce fruits to match repentance. Do not begin to say among yourselves, “We have Abraham as our father.” I tell you that God is able to raise up children to Abraham from these stones. Even now the axe is laid at the root of the trees. Every tree that does not bear good fruit is cut down and thrown into the fire.’ The crowds asked him, ‘What are we to do?’ He answered them, ‘Let him who has two robes give one to one who has none and let him who has food do likewise.’ The tax-collectors came to be baptized and said to him, ‘Teacher, what are we to do?’ He said to them, ‘Exact no more beyond what your instructions lay down.’ The soldiers, too, asked him, ‘What are we to do?’ He said to them, ‘Treat no man with violence and do not play the false informer and be content with your pay.’
When the people were in a state of expectancy and when they were all wondering in their hearts about John, as to whether he could be the Anointed One, John answered them all, T baptize you with water, but the One who is stronger than I is coming, the latchet of whose sandals I am not worthy to unloose. He will baptize you with the Holy Spirit and with fire. His winnowing fan is in his hand to cleanse his threshing-floor and he will gather the corn into his store but he will burn the chaff with unquenchable fire.’
HERE we have the message of John to the people. Nowhere does the difference between John and Jesus stand out so clearly because, whatever the message of John was, it was not a gospel. It was not good news; it was news of terror.
John had lived in the desert. The face of the desert was covered with stubble and brushwood, as dry as tinder. Sometimes a spark set the face of the desert alight and out from their crannies came the vipers, scurrying in terror from the menacing flames. It was to them John likened the people who came to be baptized.
The Jews had not the slightest doubt that in God’s economy there was a favoured-nation clause. They held that God would judge other nations with one standard but the Jews with another. They, in fact, held that they were safe from judgment simply by virtue of the fact that they were Jewish. Children of Abraham were exempt from judgment. John told them that racial privilege meant nothing; that life not lineage was God’s standard of judgment.
There are three outstanding things about John’s message.
(1) It began by demanding that people should share with one another. It was a social gospel which laid it down that God will never absolve anyone who is content to have too much while others have too little.
(2) It ordered people, not to leave their jobs, but to work out their own salvation by doing those jobs as they should be done. Let the tax-collector be a good tax-collector; let the soldier be a good soldier. People had a duty to serve God where God had set them.
In the words of a spiritual:
There’s a king and captain high,
And he’s coming by and by,
And he’ll find me hoeing cotton when he comes,
You can hear his legions charging in the regions of the sky,
And he’ll find me hoeing cotton when he comes.
There’s a man they thrust aside,
Who was tortured till he died,
And he’ll find me hoeing cotton when he comes.
He was hated and rejected,
He was scorned and crucified,
And he’ll find me hoeing cotton when he comes.
When he comes! when he comes!
He’ll be crowned by saints and angels when he comes,
They’ll be shouting out Hosanna! to the man that men denied,
And I’ll kneel among my cotton when he comes.
It was John’s conviction that there is nowhere we can serve God better than in our daily work.
(3) John was quite sure that he himself was only the forerunner. The King was still to come and with him would come judgment. The winnowing fan was a great flat wooden shovel; with it the grain was tossed into the air, the heavy grain fell to the ground and the chaff was blown away. And just as the chaff was separated from the grain so the King would separate the good and bad.
So John painted a picture of judgment, but it was a judgment which could be met with confidence only by those who had discharged their duty to their neighbour and who had faithfully done their day’s work.
John was one of the world’s supremely effective preachers. Once, the great preacher Thomas Chalmers was congratulated on a sermon. ‘Yes,’ he said, ‘but what did it do?’ It is clear that John preached for action and produced it. He did not deal in theological subtleties but in life.
THE ARREST OF JOHN
Luke 3:19–20
So then, urging the people with many other pleas, John preached the gospel to them. But, when Herod the tetrarch was rebuked by him concerning the matter of Herodias, his brother’s wife, and concerning all the other wicked things he had done, he added this also to them all – he shut up John in prison.
JOHN was so plain and blunt a preacher of righteousness that he was bound to run into trouble. In the end Herod arrested him. The Jewish historian Josephus says that the reason for the arrest was that Herod ‘feared lest the great influence John had over the people might put it in his power and inclination to raise a rebellion; for they seemed ready to do anything he should advise’. That is no doubt true but the New Testament writers give a much more personal and immediate cause. Herod