Today's reading brings us back once again to the figure of John the Baptist. Here again we encounter the different visions of the evangelists Matthew and Luke, this time regarding...
Today's reading brings us back once again to the figure of John the Baptist. Here again we encounter the different visions of the evangelists Matthew and Luke, this time regarding John's ministry. Unlike Matthew, Luke, in addition to the general content of the prophet's preaching (vv. 3-9), also mentions the advice John gave to people of different professions and social groups (vv. 10-14). This advice differed in different cases, but it also had something in common: all of it, in one way or another, was connected with the question of keeping the commandments given by God. Clearly, when John recalls Isaiah's words about the need to "prepare the way of the Lord" (v. 4), he has in mind first of all the importance of following the Torah. It would seem that there was nothing fundamentally new in such an appeal: all the Old Testament prophets spoke about this. Yet there was also something unusual in John's activity.
It is no accident that the evangelist's account mentions tax collectors ("publicans") and soldiers (vv. 12, 14). Both groups were outcasts in Jewish society in Gospel times. Publicans were seen as collaborators, working with the occupiers and robbing their own people. As for the soldiers, the reference here is probably to Roman soldiers who were either pagans, which is improbable, or proselytes, former pagans who had converted to Judaism. The social position of such proselytes was rather ambiguous: they were not considered full members of the Jewish community, only their children became such, while to their fellow tribesmen they were outsiders, and often traitors.
John, however, evidently accepts everyone regardless of social or religious status. He obviously did not think that the coming messianic Kingdom would be given only to orthodox Jews. The way was open even to those whom the people of God considered lost, and lost forever: the publicans. For they had committed their sin consciously and freely, and from the consequences of such a sin, it was believed, one could not be cleansed, even if later the sinner sincerely repented of what he had done. God could accept his repentance, but the defilement left by the sin would rest forever on him and on his descendants.
Meanwhile John did not push away even the publicans, requiring only that after the cleansing washing ("baptism") they should no longer violate the norms of the Torah (v. 13). For him, evidently, cooperation with the Roman authorities was not as terrible a sin as it was for most of his contemporaries. But of course that was not the only point. For John, as no one else, understood that the Messiah whom he awaited and whose coming he testified to would bring into the world the Kingdom where everyone would be given the chance to begin life with a clean slate. And his own task was to prepare the people of God for this new life. A life in which, after repenting, even the most terrible sinner can share, if only he is able to accept the chief gift of the Kingdom: the gift of God's love.
3
3:1 The fifteenth year of Tiberius - Reckoning from the time when Angustus made him his colleague in the empire. Herod being tetrarch of Galilee - The dominions of Herod the Great were, after his death, divided into four parts or tetrarchies. This Herod his son was tetrarch of Galilee, reigning over that fourth part of his dominions. His brother reigned over two other fourth parts, the region of Iturea, and that of Trachonitis (that tract of land on the other side Jordan, which had formerly belonged to the tribe of Manasseh.) And Lysanias (probably descended from a prince of that name, who was some years before governor of that country) was tetrarch of the remaining part of Abilene, which was a large city of Syria, whose territories reached to Lebanon and Damascus, and contained great numbers of Jews. Mat 3:1; Mar 1:1.
3:2 Annas being high priest, and Caiaphas - There could be but one high priest, strictly speaking, at once. Annas was the high priest at that time, and Caiaphas his sagan or deputy.
3:4 Isa 40:3.
3:5 Every valley shall be filled, etc - That is, every hinderance shall be removed.
3:6 The salvation of God - The Saviour, the Messiah.
3:8 Say not within yourselves, We have Abraham to our father - That is, trust not in your being members of the visible Church, or in any external privileges whatsoever: for God now requires a change of heart; and that without delay.
3:10 He answereth - It is not properly John, but the Holy Ghost, who teaches us in the following answers, how to come ourselves, and how to instruct other penitent sinners to come to Christ, that he may give them rest. The sum of all this is, Cease to do evil, learn to do well. These are the fruits worthy of repentance.
3:20 He shut up John - This circumstance, though it happened after, is here mentioned before our Lord's baptism, that his history (that of John being concluded) may then follow without any interruption.