Luk 3:1-6 | NET2full | STEP | In the fifteenth year of the reign of Tiberius Caesar , when Pontius Pilate was governor of Judea , and Herod was tetrarch of Galilee , and his brother Philip was tetrarch of the region of Iturea and Trachonitis , and Lysanias was tetrarch of Abilene ,

‏ Luke 3:1-6

The Ministry of John the Baptist

1 In the fifteenth year of the reign of Tiberius Caesar, ^{▼▼tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).} ^{▼▼sn Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from a.d. 14-37.} when Pontius Pilate ^{▼▼sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).} was governor of Judea, and Herod ^{▼▼sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.} was tetrarch ^{▼▼sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.} of Galilee, and his brother Philip ^{▼▼sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.} was tetrarch of the region of Iturea and Trachonitis, and Lysanias ^{▼▼sn Nothing else is known about Lysanias tetrarch of Abilene.} was tetrarch of Abilene, 2 during the high priesthood ^{▼▼sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.} of Annas and Caiaphas, the word ^{▼▼tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rhēma), and thus could refer to the call of the Lord to John to begin ministry.} of God came to John the son of Zechariah in the wilderness. ^{▼▼tn Or “desert.”} 3 He ^{▼▼tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.} went into all the region around the Jordan River, ^{▼▼tn “River” is not in the Greek text but is supplied for clarity.} preaching a baptism of repentance for the forgiveness of sins. ^{▼▼sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).}

4 As it is written in the book of the words of the prophet Isaiah,
“The voice ^{▼▼tn Or “A voice.”} of one shouting in the wilderness: ^{▼▼tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).}
‘Prepare the way for the Lord,
make ^{▼▼tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poieō) reappears in vv. 8, 10, 11, 12, 14.} his paths straight.
5 Every valley will be filled, ^{▼▼sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.}
and every mountain and hill will be brought low,
and the crooked will be made straight,
and the rough ways will be made smooth,
6 and all humanity ^{▼▼tn Grk “all flesh.”} will see the salvation of God.’” ^{▼▼sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).}