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Nothing is related concerning our Lord Jesus from his twelfth year to his entrance on his thirtieth year. We often think it would have been a pleasure and advantage to us if we had journals, or at least annuls, of occurrences concerning him; but we have as much as Infinite Wisdom thought fit to communicate to us, and, if we improve not that, neither should we have improved more if we had had it. The great intention of the evangelists was to give us an account of the gospel of Christ, which we are to believe, and by which we hope for salvation: now that began in the ministry and baptism of John, and therefore they hasten to give us an account of that. We could wish, perhaps, that Luke had wholly passed by what was related by Matthew and Mark, and had written only what was new, as he has done in his two first chapters. But it was the will of the Spirit that some things should be established out of the mouth, not only of two, but of three witnesses; and we must not reckon it a needless repetition, nor shall we do so if we renew out meditations upon these things, with suitable affections. In this chapter we have, I. The beginning of John's baptism, and the scope and intention of it, Lu 3:1-6. His exhortation to the multitude (Lu 3:7-9), and the particular instructions he gave to those who desired to be told their duty, Lu 3:10-14. II. The notice he gave them of the approach of the Messiah (Lu 3:15-18), to which is added (though it happened after what follows) the mention of his imprisonment, Lu 3:19-20. III. Christ coming to be baptized of John, and his entrance therein upon the execution of his prophetical office, Lu 3:21,22. IV. His pedigree and genealogy recorded up to Adam, Lu 3:23-38.
1-14
Ministry of John the Baptist
简体中文
施洗约翰的事工
¹ 凯撒提比留在位第十五年，本丢彼拉多作犹太巡抚，希律作加利利分封的王，他兄弟腓力作以土利亚和特拉可尼地方分封的王，吕撒聂作亚比利尼分封的王，
² 亚那和该亚法作大祭司。那时，撒迦利亚的儿子约翰在旷野里， 神的话临到他。
³ 他就来到约旦河一带地方，宣讲悔改的洗礼，使罪得赦；
⁴ 正如先知以赛亚书上所记的话，说：在旷野有人声喊着说：『预备主的道，修直他的路！
⁵ 一切山洼都要填满；大小山冈都要削平！弯弯曲曲的地方要改为正直；高高低低的道路要改为平坦！
⁶ 凡有血气的，都要见 神的救恩！』」
⁷ 约翰对那出来要受他洗的众人说：「毒蛇的种类！谁指示你们逃避将来的忿怒呢？
⁸ 你们要结出果子来，与悔改的心相称。不要自己心里说：『有亚伯拉罕为我们的祖宗。』我告诉你们， 神能从这些石头中，给亚伯拉罕兴起子孙来。
⁹ 现在斧子已经放在树根上，凡不结好果子的树就砍下来，丢在火里。」
¹⁰ 众人问他说：「这样，我们当做什么呢？」
¹¹ 约翰回答说：「有两件衣裳的，就分给那没有的；有食物的，也当这样行。」
¹² 又有税吏来要受洗，问他说：「夫子，我们当做什么呢？」
¹³ 约翰说：「除了例定的数目，不要多取。」
¹⁴ 又有兵丁问他说：「我们当做什么呢？」约翰说：「不要以强暴待人，也不要讹诈人，自己有钱粮就当知足。」
约翰的洗礼引进一个新的时代，所以我们必须对它有特别的记载。论到约翰曾有荣耀的话说过——他将作天上何等蒙爱的人，又作这地上何等的祝福（路 1:15、17）；但我们在旷野里失了他的踪迹，他在那里直到「他显明在以色列人面前的日子」（路 1:80）。如今那日子终于破晓了，对那些等候它的人，比等候早晨的人更加欢迎。请看这里，
一、约翰洗礼开始时的年代，他何时显现；这是别的福音书作者没有记的，为要借着精确断定时间，印证这事的真实。它所记的年代是：
- 借犹太人所处的外邦人的政权——表明他们是被征服的百姓，因此弥赛亚来建立属灵的国度、永远的国度，在大卫和犹大属世的尊荣和权势的废墟之上，正是时候。
（1）借罗马皇帝在位的年代来记：那是凯撒提比留在位第十五年——十二凯撒中的第三位——一个非常坏的人，贪财、好酒、残忍；（Lightfoot 博士说）这样的人被首先提及，仿佛要教导我们，从那座残忍可憎的城——撒但在历世历代、历代继承中掌权的城——当指望什么。犹太人经过长期挣扎，近来被划为帝国的一个省，受这位提比留管辖；那曾一度声势煊赫、在大卫和所罗门在位时列国进贡的国家，如今不过是罗马帝国中一个无足轻重、为人鄙视的部分，与其说是被夸胜，不如说是被践踏。「赐律法者」如今已离开犹大两脚之间；他们的公文以罗马皇帝在位的年代来记，便是明证；所以「细罗」必在当时来到。
（2）借罗马皇帝之下、在圣地各处掌权的副王来记——这是他们为奴的另一个记号，因为他们都是外邦人，对那「长官本出于自己」（耶 30:21）曾是其荣耀的百姓来说，是个可悲的改变。「黄金何其失光！」[1] 这里说彼拉多是犹太的巡抚、省长或 procurator。别的作者论到他，说他是恶人，不以说谎为怀。他治理不善，终被叙利亚省长 Vitellius 撤职，遣回罗马，为自己的恶政答辩。[2] 另外三人称为 tetrarchs（分封王），有人以为是从他们所辖之地而来——希律大帝所辖全境，如今被四人各管「四分之一」。也有人以为是从他们在政府中所居的尊位而来——他们居「第四」位，是「第四等」官长：皇帝居「第一」，治理一省的 pro-consul（方伯）居「第二」，王居「第三」，tetrarch 居「第四」。这是 Lightfoot 博士的说法。
- 借犹太人自己中间的治理来记——表明他们是败坏的百姓，因此弥赛亚来改革他们，正是时候（路 3:2）。亚那和该亚法作大祭司。 神所定的，是同时只有一位大祭司，这里却有两个，要图谋什么不好的事：有人说一个任一年，另一个任一年；或说一位是大祭司，另一位是犹太人所谓的 sagan，在他不能视事时代职；又或如别人所说，一位是大祭司，代表亚伦——那就是该亚法；另一位亚那是 nasi（纳西），即公会的首领，代表摩西。但在我们只有一位大祭司，一位万有的主，审判全交在他手里。
二、约翰洗礼的源头和趋向。
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它的源头是「从天上来」：「神的话临到约翰」（路 3:2）。他从 神那里受了完全的差遣和完全的指示去作他所行的。这与论旧约先知的话所用的是同一说法（耶 1:2）；因为约翰是先知，且大于先知，在他里面预言复醒——这预言早已长久停顿。我们没有被告知「耶和华的话」如何临到约翰，是借天使（像对他父亲那样），是借异梦、异象，还是声音；但这足以叫他满意，也足以叫我们满意。约翰在此称为「撒迦利亚的儿子」，为要叫我们回想起天使对他父亲所说的话——那时天使保证他必有这个儿子。耶和华的话「在旷野」临到他；因为 神所「装备」的人，无论在哪里，他必找着。耶和华的话在「监狱中」不被「捆绑」，在「旷野」中也不被「失落」。「耶和华的话」在迦巴鲁河边俘虏中寻见以西结，在 Patmos 岛上寻见约翰。约翰是「祭司的儿子」，如今正进入三十岁；所以按圣殿的规矩，他现在本该被接纳从事圣殿事奉，本该在五年前就作为候补供职。但 神已召他从事更尊贵的事奉，所以圣灵在此记下他的名册——他既未记在圣殿的档案里：「撒迦利亚的儿子约翰，于某年某日开始供职。」
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它的范围和宗旨，是要把他本国的全体百姓从他们的罪中带回来，归向他们的 神（路 3:3）。「他」先「来到约旦河一带地方」，就是他居住的邻近之地——以色列人在约书亚率领下进入应许之地时，最先占领的那部分国土；福音的旗帜首先就在那里扬起。约翰住在全地最荒僻之处；但耶和华的话一临到他，他便离开他的旷野，进入有人居住之地。那些「最乐于」隐退的人， 神召他们到人群聚集之处时，也当甘心「交换」。他从旷野「来到那一带地方」，带着几分与众不同，传讲一个新「洗礼」；不是教派，不是党派，而是一种「信仰宣告」，一种分别的记号。这记号或仪式，是犹太人中常用的——「用水洗」，外邦归依者有时如此被接纳，某位大名师的门徒有时也如此；但它的含义是「悔改，使罪得赦」：这就是说，凡受他洗的，
（1）因此受约束「为罪悔改」，为他所行不正的事「懊悔」，「不再这样行」。前者他们「宣告」，也当关心自己「宣告」得真诚；后者他们「应许」，也当关心自己「应许」得兑现。他约束他们的，不是长老遗传所强加的那类仪式性规条，而是要他们改变心意、改变道路，「从他们中间除掉一切过犯」，「造新心」，过新生活。如今开始的福音，宗旨正是叫那素来不敬虔的人变得敬虔、圣洁、属天、谦卑、温柔、节制、贞洁、公义、诚实、慈善、仁爱，并在一切关系中为善；这就是「悔改」。
（2）他们因此得着保证：他们悔改之时，他们的罪必得赦免。他所施的洗既约束他们不服在罪权之下，也就为他们盖印，保证他们得着恩惠、可申诉的脱离罪债。「你们当回头离开一切过犯，罪孽必不使你们败亡」——这与旧约先知所传耶和华的话相符（结 18:30）。
三、约翰的事工应验了圣经。别的福音书作者也曾把我们引到此处所引的同一段经文，就是以赛亚的经文（赛 40:3）：「先知以赛亚书上所记的话」——就是他从 神所听见、为 神所说、为后代所「写下」的那些话。在这些话中，记载着「在旷野有人声喊着说」；约翰就是那声音——清晰的声音、洪亮的声音、能辨别的声音；他喊着说：「预备主的道，修直他的路。」约翰的差事是「预备道路」，叫福音得在百姓心里被接纳，把他们带到这样的心境和性情中，使基督对他们受欢迎，他们对基督也受欢迎。路加把这段引文比《马太福音》、《马可福音》引得更长，把随后的几句话也应用在约翰的事工上（路 3:5-6）：「一切山洼都要填满。」Hammond 博士把这理解为对犹太人因不信而将临之荒凉的预言：那地要被罗马军队的工兵夷平，被罗马军队蹂躏；那时不悔改的人与接受福音的人之间要有可见的分别。但这话似乎更可能指基督的福音——那荒凉不过是福音的引言。1. 谦卑的人要因此蒙恩「富足」：「一切山洼」，低湿之处，都要「填满」、「升高」。2. 骄傲的人要因此被降卑：「自恃」的——立在自己根基上的，「自负」的——抬高自己顶端的，都要被轻看：「大小山冈都要削平。」他们若悔改，被带到尘土；若不悔改，被带到最低的阴间。3. 罪人要归向 神：「弯曲的道路」、「弯曲的心」都要「改为正直」；因为虽然「无人能使 神所弯曲的变直」（传 7:13）， 神却能以恩典使罪所弯曲的变为正直。4. 上天堂路上那些阻碍人、叫人灰心的难处要被除去：「高高低低的道路要改为平坦」；爱 神律法的人要「大享平安」，「什么都不能绊跌他们」。福音已使上天堂的路「清楚」、容易「找着」，「平坦」、容易「行走」。5. 那大救恩要比从前更完全地显明，这显明也要传得更远（路 3:6）：「凡有血气的，都要见 神的救恩」——不单犹太人，还有外邦人。众人都要「见」它；它要摆在他们面前，向他们提出；各种人中都有人要「见」它、享受它、得它的益处。当福音进入人心的路被预备好——高的心意被掳来归服基督，灵魂被夷平，一切阻挡基督和他的恩典的障碍被除去——那时就当预备欢迎 神的救恩。
四、他对受洗之人所给的一般警告和劝勉（路 3:7-9）。在《马太福音》里，据说他对「许多法利赛人和撒都该人」「来受他的洗」传讲了同样的话（太 3:7-10）；这里却说他「对那出来受他洗的众人」说了这话（路 3:7）。这是他对一切来的人所传的要点，他并没有因法利赛人和撒都该人的来到而客套地改变，反倒像对其他听者一样对他们直说。他既不奉承「大人物」，也不奉承「众人」，不向他们献媚，却把对罪的责备和对忿怒的警告，照向撒都该人和法利赛人所传的，也照样传给「众人」；因为他们若没有同样的毛病，也有同样坏的别的毛病。这里请看，
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有罪败坏的人类，已成为「毒蛇的种类」；不但被毒害，而且有毒；为 神所恨，彼此相恨。这更显出 神的忍耐——他仍容人类在地上存留，并不毁灭那「毒蛇之窝」。他曾经用水如此行，将来还要用火。
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这毒蛇的种类蒙了清楚的警告，要「逃避将来的忿怒」——他们若继续如此，那忿怒必在他们前面；他们既是「众人」，也不能因此得安全，因为剪除他们，对 神既非「羞辱」，也非「损失」。我们不但受这忿怒的警告，更被引到一条逃避的路上——我们若及时留心。
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「逃避将来的忿怒」之法，唯有「悔改」。那些受悔改之洗的人，借此表明他们已受警告要逃避将来的忿怒，并「接受」了这警告；我们也借自己的洗礼表明已逃出所多玛，怕那将要临到它的事。
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那些宣告悔改的人，理当过悔改者的生活（路 3:8）：「『你们要结出果子来，与悔改的心相称』，否则无论你们如何宣告悔改，都『不能逃避将来的忿怒』。」悔改真诚与否，可凭悔改的果子得知。心意的改变，要凭道路的改变来证明。
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我们若在心和生活中不是真正圣洁，我们对宗教的宣告、对 神和他教会的关系的宣告，对我们毫无益处：「不要『自己心里说：我们有亚伯拉罕为我们的祖宗』」，借此为这悔改的大本分推诿。我们若不敬虔，作敬虔父母的儿女有何益处？若未进入圣约的约束，在教会的范围之内又有何益处？
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因此我们无理由倚靠外在的特权和宗教宣告，因为 神不需要我们或我们的事奉，能以自己的尊荣和利益有效地护卫自己，无需我们。我们若被剪除灭亡，他能从最不可能之处为自己兴起教会——「从石头中」兴起「亚伯拉罕的子孙」。
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我们对悔改宣告得越大，所得悔改的帮助和鼓励越大，我们若不「结出果子来与悔改的心相称」，我们的毁灭就越近、越可怕。如今福音开始传讲，如今天国近了，如今「斧子已经放在树根上」，对恶人和不悔改者的刑罚，比从前更可怕，正如对悔改者的鼓励比从前更可安慰。「如今你们正在受察看，自己当谨慎。」
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不结果子的树至终要被丢在火里；那里最适合它：「凡不结果子的树——不结好果子的——就砍下来，丢在火里。」它若不为果子，叫 神恩典得荣耀，就让它作柴，叫 神的公义得荣耀。
五、他对几等不同之人所给的特别指教——这些人向他求问当尽的本分：「众人」、「税吏」、「兵丁」。有些法利赛人和撒都该人来受他的洗；但我们没有看见他们问：「我们当做什么呢？」他们以为自己知道当做什么，和他所能告诉他们的一样好；或定意要随己意而行，无论他怎么说。但「众人」、「税吏」、「兵丁」，既知自己行了不正，知道当更好，又自知己有大大的无知，对 神的律法不熟，便特别地求问：「我们当做什么呢？」请注意：1. 那些「受洗」的人必须「受教」，那些为他们施洗的人也当一有机会就教导他们（太 28:19-20）。2. 那些笼统地宣告、应许悔改的人，必须按各自的地位和情形，以具体的改革实例证明之。3. 那些愿尽本分的人，必须渴慕知道本分，求问本分。保罗归正后所说的头一句好话就是：「主啊，你要我做什么？」这里这些人所问的，不是「这个人要做什么？」而是「『我们』要做什么？」「『我们』当结出什么『与悔改相称的果子』？」如今约翰按各人的地位和职分，分别作答。
（1）他告诉「众人」的本分，就是当慈善（路 3:11）：「『有两件衣裳的』，因此有一件可分的，就当『分给』——至少『借给』——『那没有的』，给他御寒。」也许他在听者中看见有些人衣衫过厚，而别人却几乎衣不蔽体；他便激励那些有余的，去救济那些不足的。福音所要的是「怜悯」，不是祭祀；它的宗旨是要激励我们尽我们所能行一切善。「饮食」是生命的两大支柱；有「食物」可分的人，也当分给那缺乏「日用饮食」的人，正如有衣服可分的人当如此行；我们所有的不过是管家之职，当照主人所指示的去用。
（2）他告诉「税吏」的本分——他们是皇帝税收的征收者（路 3:13）：「『除了例定的数目，不要多取。』」他们当在政府和商人之间行公义，征税时不可欺压百姓，也不可在任何方面使税负比律法所定的更重、更难。他们不可因自己职务所在、要看守百姓不亏负皇帝，便可借权柄苦待百姓——但凡有一点小权柄的人都容易滥用权柄：「不，要守你们的『税则』，为凯撒收凯撒之物，便算够了；不可借多取肥己。」公共收入当用于公共服务，不可用来满足私人的贪心。请注意：他并不指教税吏离弃职位，不再去收税；这职业本身是合法、必要的，只要在其中公义诚实便好。
（3）他告诉「兵丁」的本分（路 3:14）。有人以为这些兵丁属犹太民族和犹太教；也有人以为是罗马人；因为犹太人不太可能服事罗马人，罗马人也不太可能在自己的驻防中信任犹太人；若如此，这便是外邦人接受福音、服在福音之下的早期例子。军人似乎不常有宗教倾向；然而这些人却服在施洗者严厉的信仰之下，并要从他领受「命令」：「我们当做什么呢？」那些比别人更常把性命拿在手里、常在死亡之中的人，理当求问他们当做什么，好叫自己「蒙悦纳时被发现平安」。对此求问，约翰并不叫他们放下武器、离弃军务，而是提醒他们防备兵丁常犯的罪；因为「与悔改相称的果子」，就是「保守自己远离自己的罪」。[1] 他们不可对所驻扎、并在其上被设立统辖的「百姓」行不义：「『不要以强暴待人』。你们的差事是维持治安，防止人彼此强暴；你们自己却不可对任何人『行强暴』。『不要恐吓任何人』（原文之意）；因为战争之剑与司法之剑一样，只当向作恶的人成为威慑，却当保护那行善的人。在你们的驻防地不可粗暴；不可借恐吓勒索钱财。不可在太平之时流战争之血；不可对男女有任何粗暴，也不可参与军队有时所作的野蛮蹂躏。」他们也不可「向政府诬告任何人」，借此立威、收受贿赂。[2] 他们不可对「同袍」行不义；因为有人以为那「不可诬告」的提醒，特别指着他们：「不可轻易向上级告发同袍，好向你所怀恨的人报复，或倾覆你上面的人，占他们的位。」《七十士译本》在旧约几处经文中，把这话译作「不可欺压人」。[3] 他们不可哗变，或与将军争执薪酬：「『自己有钱粮就当知足。』你们既有所约定的，就不要抱怨不够多。」正是不知足于所有的，才叫人成为欺压、伤害人的；那些自己总以为不够的人，为要更多，便不惜以最不规矩的手段去欺诈别人。这是一切仆人当守的规则——「当以自己的工钱为足」；因为放纵不满的人，便把自己暴露在许多试探之下；明智之道，乃是善用现有之物。
英文原文
Ministry of John the Baptist
¹ Now in the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being governor of Judæa, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituræa and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,
² Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.
³ And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;
⁴ As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
⁵ Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth;
⁶ And all flesh shall see the salvation of God.
⁷ Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?
⁸ Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham.
⁹ And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.
¹⁰ And the people asked him, saying, What shall we do then?
¹¹ He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
¹² Then came also publicans to be baptized, and said unto him, Master, what shall we do?
¹³ And he said unto them, Exact no more than that which is appointed you.
¹⁴ And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.
John's baptism introducing a new dispensation, it was requisite that we should have a particular account of it. Glorious things were said of John, what a distinguished favourite of Heaven he should be, and what a great blessing to this earth (Lu 1:15,17); but we lost him in the deserts, and there he remains until the day of his showing unto Israel, Lu 1:80. And now at last that day dawns, and a welcome day it was to them that waited for it more than they that waited for the morning. Observe here,
I. The date of the beginning of John's baptism, when it was that he appeared; this is here taken notice of, which was not by the other evangelists, that the truth of the thing might be confirmed by the exact fixing of the time. And it is dated,
1. By the government of the heathen, which the Jews were under, to show that they were a conquered people, and therefore it was time for the Messiah to come to set up a spiritual kingdom, and an eternal one, upon the ruins of all the temporal dignity and dominion of David and Judah.
(1.) It is dated by the reign of the Roman emperor; it was in the fifteenth year of Tiberius Cæsar, the third of the twelve Cæsars, a very bad man, given to covetousness, drunkenness, and cruelty; such a man is mentioned first (saith Dr. Lightfoot), as it were, to teach us what to look for from that cruel and abominable city wherein Satan reigned in all ages and successions. The people of the Jews, after a long struggle, were of late made a province of the empire, and were under the dominion of this Tiberius; and that country which once had made so great a figure, and had many nations tributaries to it, in the reigns of David and Solomon, is now itself an inconsiderable despicable part of the Roman empire, and rather trampled upon than triumphed in.
The lawgiver was now departed from between Judah's feet; and, as an evidence of that, their public acts are dated by the reign of the Roman emperor, and therefore now Shiloh must come.
(2.) It is dated by the governments of the viceroys that ruled in the several parts of the Holy Land under the Roman emperor, which was another badge of their servitude, for they were all foreigners, which bespeaks a sad change with that people whose governors used to be of themselves (Jer 30:21), and it was their glory. How is the gold become dim! [1.] Pilate is here said to be the governor, president, or procurator, of Judea. This character is given of him by some other writers, that he was a wicked man, and one that made no conscience of a lie. He reigned ill, and at last was displaced by Vitellius, president of Syria, and sent to Rome, to answer for his mal-administrations. [2.] The other three are called tetrarchs, some think from the countries which they had the command of, each of them being over a fourth part of that which had been entirely under the government of Herod the Great. Others think that they are so called from the post of honour they held in the government; they had the fourth place, or were fourth-rate governors: the emperor was the first, the pro-consul, who governed a province, the second, a king the third, and a tetrarch the fourth. So Dr. Lightfoot.
2. By the government of the Jews among themselves, to show that they were a corrupt people, and that therefore it was time that the Messiah should come, to reform them, Lu 3:2. Annas and Caiaphas were the high priests. God had appointed that there should be but one high priest at a time, but here were two, to serve some ill turn or other: one served one year and the other the other year; so some. One was the high priest, and the other the sagan, as the Jews called him, to officiate for him when he was disabled; or, as others say, one was high priest, and represented Aaron, and that was Caiaphas; Annas, the other, was nasi, or head of the sanhedrim, and represented Moses. But to us there is but one high priest, one Lord of all, to whom all judgment is committed.
II. The origin and tendency of John's baptism.
1. The origin of it was from heaven: The word of God came unto John, Lu 3:2. He received full commission and full instructions from God to do what he did. It is the same expression that is used concerning the Old-Testament prophets (Jer 1:2); for John was a prophet, yea, more than a prophet, and in him prophecy revived, which had been long suspended. We are not told how the word of the Lord came to John, whether by an angel, as to his father, or by dream, or vision, or voice, but it was to his satisfaction, and ought to be to ours. John is here called the son of Zacharias, to refer us to what the angel said to his father, when he assured him that he should have this son. The word of the Lord came to him in the wilderness; for those whom God fits he will find out, wherever they are. As the word of the Lord is not bound in a prison, so it is not lost in a wilderness. The word of the Lord made its way to Ezekiel among the captives by the river of Chebar, and to John in the isle of Patmos. John was the son of a priest, now entering upon the thirtieth year of his age; and therefore, according to the custom of the temple, he was now to be admitted into the temple-service, where he should have attended as a candidate five years before. But God had called him to a more honourable ministry, and therefore the Holy Ghost enrols him here, since he was not enrolled in the archives of the temple: John the son of Zacharias began his ministration such a time.
2. The scope and design of it were to bring all the people of his country off from their sins and home to their God, Lu 3:3. He came first into all the country about Jordan, the neighbourhood wherein he resided, that part of the country which Israel took possession of first, when they entered the land of promise under Joshua's conduct; there was the banner of the gospel first displayed. John resided in the most solitary part of the country: but, when the word of the Lord came to him, he quitted his deserts, and came into the inhabited country. Those that are best pleased in their retirements must cheerfully exchange them, when God calls them into places of concourse. He came out of the wilderness into all the country, with some marks of distinction, preaching a new baptism; not a sect, or party, but a profession, or distinguishing badge. The sign, or ceremony, was such as was ordinarily used among the Jews, washing with water, by which proselytes were sometimes admitted, or disciples to some great master; but the meaning of it was, repentance for the remission of sins: that is, all that submitted to his baptism,
(1.) Were thereby obliged to repent of their sins, to be sorry for what they had done amiss, and to do so no more. The former they professed, and were concerned to be sincere in their professions; the latter they promised, and were concerned to make good what they promised. He bound them, not to such ceremonious observances as were imposed by the tradition of the elders, but to change their mind, and change their way, to cast away from them all their transgressions, and to make them new hearts and to live new lives. The design of the gospel, which now began, was to make men devout and pious, holy and heavenly, humble and meek, sober and chaste, just and honest, charitable and kind, and good in every relation, who had been much otherwise; and this is to repent.
(2.) They were thereby assured of the pardon of their sins, upon their repentance. As the baptism he administered bound them not to submit to the power of sin, so it sealed to them a gracious and pleadable discharge from the guilt of sin. Turn yourselves from all your transgressions, so iniquity shall not be your ruin; agreeing with the word of the Lord, by the Old-Testament prophets, Eze 18:30.
III. The fulfilling of the scriptures in the ministry of John. The other evangelists had referred us to the same text that is here referred to, that of Esaias, Isa 40:3. It is written in the book of the words of Esaias the prophet, which he heard from God, which he spoke for God, those words of his which were written for the generations to come. Among them it is found that there should be the voice of one crying in the wilderness; and John is that voice, a clear distinct voice, a loud voice, an articulate one; he cries, Prepare ye the way of the Lord, and make his paths straight. John's business is to make way for the entertainment of the gospel in the hearts of the people, to bring them into such a frame and temper as that Christ might be welcome to them, and they welcome to Christ. Luke goes further on with the quotation than Matthew and Mark had done, and applies the following words likewise to John's ministry (Lu 3:5,6), Every valley shall be filled. Dr. Hammond understands this as a prediction of the desolation coming upon the people of the Jews for their infidelity: the land should be made plain by the pioneers for the Roman army, and should be laid waste by it, and there should then be a visible distinction made between the impenitent on the one side and the receivers of the gospel on the other side. But it seems rather to be meant of the gospel of Christ, of which that was the introduction. 1. The humble shall by it be enriched with grace: Every valley that lies low and moist shall be filled and be exalted. 2. The proud shall by it be humbled; the self-confident that stand upon their own bottom, and the self-conceited that lift up their own top, shall have contempt put upon them: Every mountain and hill shall be brought low. If they repent, they are brought to the dust; if not, to the lowest hell. 3. Sinners shall be converted to God: The crooked ways and the crooked spirits shall be made straight; for, though none can make that straight which God hath made crooked (Ec 7:13), yet God by his grace can make that straight which sin hath made crooked. 4. Difficulties that were hindering and discouraging in the way to heaven shall be removed: The rough ways shall be made smooth; and they that love God's law shall have great peace, and nothing shall offend them. The gospel has made the way to heaven plain and easy to be found, smooth and easy to be walked in. 5. The great salvation shall be more fully discovered than ever, and the discovery of it shall spread further (Lu 3:6): All flesh shall see the salvation of God; not the Jews only, but the Gentiles. All shall see it; they shall have it set before them and offered to them, and some of all sorts shall see it, enjoy it, and have the benefit of it. When way is made for the gospel into the heart, by the captivation of high thoughts and bringing them into obedience to Christ, by the leveling of the soul and the removing of all obstructions that stand in the way of Christ and his grace, then prepare to bid the salvation of God welcome.
IV. The general warnings and exhortations which he gave to those who submitted to his baptism, Lu 3:7-9. In Matthew he is said to have preached these same things to many of the Pharisees and Sadducees, that came to his baptism (Mt 3:7-10); but here he is said to have spoken them to the multitude, that came forth to be baptized of him, Lu 3:7. This was the purport of his preaching to all that came to him, and he did not alter it in compliment to the Pharisees and Sadducees, when they came, but dealt as plainly with them as with any other of his hearers. And as he did not flatter the great, so neither did he compliment the many, or make his court to them, but gave the same reproofs of sin and warnings of wrath to the multitude that he did to the Sadducees and Pharisees; for, if they had not the same faults, they had others as bad. Now observe here,
1. That the guilty corrupted race of mankind is become a generation of vipers; not only poisoned, but poisonous; hateful to God, hating one another. This magnifies the patience of God, in continuing the race of mankind upon the earth, and not destroying that nest of vipers. He did it once by water, and will again by fire.
2. This generation of vipers is fairly warned to flee from the wrath to come, which is certainly before them if they continue such; and their being a multitude will not be at all their security, for it will be neither reproach nor loss to God to cut them off. We are not only warned of this wrath, but are put into a way to escape it, if we look about us in time.
3. There is no way of fleeing from the wrath to come, but by repentance. They that submitted to the baptism of repentance thereby evidenced that they were warned to flee from the wrath to come and took the warning; and we by our baptism profess to have fled out of Sodom, for fear of what is coming upon it.
4. Those that profess repentance are highly concerned to live like penitents (Lu 3:8): "Bring forth therefore fruits meet for repentance, else, notwithstanding your professions of repentance, you cannot escape the wrath to come." By the fruits of repentance it will be known whether it be sincere or no. By the change of our way must be evidenced the change of our mind.
5. If we be not really holy, both in heart and life, our profession of religion and relation to God and his church will stand us in no stead at all: Begin not now to frame excuses from this great duty of repentance, by saying within yourselves, We have Abraham to our father. What will it avail us to be the children of godly parents if we be not godly, to be within the pale of the Church if we be not brought into the bond of the covenant?
6. We have therefore no reason to depend upon our external privileges and professions of religion, because God has no need of us or of our services, but can effectually secure by his own honour and interest without us. If we were cut off and ruined, he could raise up to himself a church out of the most unlikely,—children to Abraham even out of stones.
7. The greater professions we make of repentance, and the greater assistances and encouragements are given us to repentance, the nearer and the sorer will our destruction be if we do not bring forth fruits meet for repentance. Now that the gospel begins to be preached, now that the kingdom of heaven is at hand, now that the axe is laid to the root of the tree, threatenings to the wicked and impenitent are now more terrible than before, as encouragements to the penitent are now more comfortable. "Now that you are upon your behaviour, look to yourselves."
8. Barren trees will be cast into the fire at length; it is the fittest place for them: Every tree that doth not bring forth fruit, good fruit, is hewn down, and cast into the fire. If it serve not for fruit, to the honour of God's grace, let it serve for fuel, to the honour of his justice.
V. The particular instructions he gave to several sorts of persons, that enquired of him concerning their duty: the people, the publicans, and the soldiers. Some of the Pharisees and Sadducees came to his baptism; but we do not find them asking, What shall we do? They thought they knew what they had to do as well as he could tell them, or were determined to do what they pleased, whatever he told them. But the people, the publicans, and the soldiers, who knew that they had done amiss, and that they ought to do better, and were conscious to themselves of great ignorance and unacquaintedness with the divine law, were particularly inquisitive: What shall we do? Note, 1. Those that are baptized must be taught, and those that have baptized them are concerned, as they have opportunity, to teach them, Mt 28:19,20. 2. Those that profess and promise repentance in general must evidence it by particular instances of reformation, according as their place and condition are. 3. They that would do their duty must desire to know their duty, and enquire concerning it. The first good word Paul said, when he was converted, was, Lord, what wilt thou have me to do? These here enquire, not, What shall this man do? but, What shall we do? What fruits meet for repentance shall we bring forth? Now John gives answer to each, according to their place and station.
(1.) He tells the people their duty, and that is to be charitable (Lu 3:11): He that has two coats, and, consequently, one to spare, let him give, or lend at least, to him that has none, to keep him warm. Perhaps he saw among his hearers some that were overloaded with clothes, while others were ready to perish in rags, and he puts those who had superfluities upon contributing to the relief of those that had not necessaries. The gospel requires mercy, and not sacrifice; and the design of it is to engage us to do all the good we can. Food and raiment are the two supports of life; he that hath meat to spare, let him give to him that is destitute of daily food, as well as he that hath clothes to spare: what we have we are but stewards of, and must use it, accordingly, as our Master directs.
(2.) He tells the publicans their duty, the collectors of the emperor's revenue (Lu 3:13): Exact no more than that which is appointed you. They must do justice between the government and the merchant, and not oppress the people in levying the taxes, nor any way make them heavier or more burdensome than the law had made them. They must not think that because it was their office to take care that the people did not defraud the prince they might therefore, by the power they had, bear hard upon the people; as those that have ever so little a branch of power are apt to abuse it: "No, keep to your book of rates, and reckon it enough that you collect for Cæsar the things that are Cæsar's, and do not enrich yourselves by taking more." The public revenues must be applied to the public service, and not to gratify the avarice of private persons. Observe, He does not direct the publicans to quit their places, and to go no more to the receipt of custom; the employment is in itself lawful and necessary, but let them be just and honest in it.
(3.) He tells the soldiers their duty, Lu 3:14. Some think that these soldiers were of the Jewish nation and religion: others think that they were Romans; for it was not likely either that the Jews would serve the Romans or that the Romans would trust the Jews in their garrisons in their own nation; and then it is an early instance of Gentiles embracing the gospel and submitting to it. Military men seldom seem inclined to religion; yet these submitted even to the Baptist's strict profession, and desired to receive the word of command from him: What must we do? Those who more than other men have their lives in their hands, and are in deaths often, are concerned to enquire what they shall do that they may be found in peace. In answer to this enquiry, John does not bid them lay down their arms, and desert the service, but cautions them against the sins that soldiers were commonly guilty of; for this is fruit meet for repentance, to keep ourselves from our iniquity. [1.] They must not be injurious to the people among whom they were quartered, and over whom indeed they were set: "Do violence to no man. Your business is to keep the peace, and prevent men's doing violence to one another; but do not you do violence to any. Shake no man" (so the word signifies); "do not put people into fear; for the sword of war, as well as that of justice, is to be a terror only to evil doers, but a protection to those that do well. Be not rude in your quarters; force not money from people by frightening them. Shed not the blood of war in peace; offer no incivility either to man or woman, nor have any hand in the barbarous devastations that armies sometimes make." Nor must they accuse any falsely to the government, thereby to make themselves formidable, and get bribes. [2.] They must not be injurious to their fellow-soldiers; for some think that caution, not to accuse falsely, has special reference to them: "Be not forward to complain one of another to your superior officers, that you may be revenged on those whom you have a pique against, or undermine those above you, and get into their places." Do not oppress any; so some think the word here signifies as used by the LXX. in several passages of the Old Testament. [3.] They must not be given to mutiny, or contend with their generals about their pay: "Be content with your wages. While you have what you agreed for, do not murmur that it is not more." It is discontent with what they have that makes men oppressive and injurious; they that never think they have enough themselves will not scruple at any the most irregular practices to make it more, by defrauding others. It is a rule to all servants that they be content with their wages; for they that indulge themselves in discontents expose themselves to many temptations, and it is wisdom to make the best of that which is.
15-20
Imprisonment of John the Baptist
简体中文
施洗约翰被囚
¹⁵ 百姓指望基督来的时候，人都心里猜疑，心里议论约翰究竟是不是基督； ¹⁶ 约翰说：「我是用水给你们施洗，但有一位能力比我更大的要来，我就是给他解鞋带也不配。他要用圣灵与火给你们施洗。 ¹⁷ 他手里拿着簸箕，要扬净他的场，把麦子收在仓里，把糠用不灭的火烧尽了。」 ¹⁸ 约翰又用许多别的话劝百姓，向他们传福音， ¹⁹ 只是分封的王希律，因他兄弟之妻希罗底的缘故，并因他所行的一切恶事，受了约翰的责备， ²⁰ 又另外添了一件，就是把约翰收在监里。
我们如今正接近我们的主耶稣公开显现的时刻；晨星之后，日头不久便要出现。这里我们读到：
一、众人如何因约翰的事奉和施洗，而想到弥赛亚，并想到他已在门口、已经来了。如此，主的道便被预备，人心也被预备好欢迎基督；因为人的期望既被激发，他们所期望的事物便加倍显得可悦。如今他们既观察到施洗约翰所传的教训何等卓越，其上又有何等的神能同在，对改革世风又有何等的倾向：1. 他们便开始想到，如今正是弥赛亚显现之时。权杖已经离开犹大，因为他们除了该撒并没有王；不，连杖也离开他两脚之间，因为希律近来杀了公会。但以理的七十个七此时也即将届满；所以就在此事之后三四年，他们以为神的国快要显出来（路 19:11）。犹太人腐败的光景从未比如今更需要改革，困苦的光景从未比如今更需要拯救。2. 他们接着想：「那将要来的，是他吗？」一切有思想的人都在心里揣摩、推论约翰究竟是不是基督。他确实没有他们一般期望弥赛亚所会有的外在排场和威仪；然而他的生活圣洁严谨，他所传的道大有能力且带权柄，所以「我们为何不可想他就是弥赛亚，不久就要脱去这伪装，在更大的荣耀中显现呢？」当记取：那促使人思考、与心辩论的事，便是为主预备道路。
二、约翰如何否认自己有任何要作弥赛亚的企图，却坚定他们对那真正是弥赛亚之人的指望（路 3:16-17）。约翰作为传令官的职分，就是宣告神的国和这国的王近了；所以当他分别告诉了各种人他们所当行的事——「你当这样行，你当那样行」——他便告诉他们一件大家都当行的事：他们当指望弥赛亚不久就要显现。这就作为对他们所揣摩、所辩论之事的回答。他虽不知他们的心思，然而在宣告这事时，他回答了他们。
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他宣告自己所能作的，至多不过是用水给他们施洗。他不能接触到圣灵，也不能吩咐圣灵，更不能在圣灵上有所作为；他只能劝他们悔改，并向他们保证悔改必蒙赦免；他不能在他们心里作成悔改，也不能把赦免赐给他们。
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他把他们交托，可以说是移交，给耶稣基督——他奉差遣原是为他预备道路，他也乐意把自己在百姓心中所得的一切爱戴都转移给他，并要他们不再辩论约翰是不是弥赛亚，而去仰望那真正是弥赛亚的。
（1）约翰承认弥赛亚比他有更大的卓越，凡事都比他更美；这位弥赛亚，就是给他解鞋带他也不配；他不配作他最微贱的仆人，为他脱鞋穿鞋。约翰是先知，且比先知更大，比旧约任何先知都大；但基督是比约翰更大的先知，因为一切先知——约翰也在其中——所说预言，都是藉着基督的灵、藉着基督的恩说的（彼前 1:10-11）。这是约翰来所要传的大真理；他表达这话的方式却显出他的谦卑，他在其中不仅对主耶稣公正，更是对他致敬：「这一位，我不配就近，不配作为仆人上前。」这样高地论到基督、这样卑微地论到自己，正是我们所当行的。
（2）他承认弥赛亚比他有更大的能力：「他是能力比我更大的，他能作我所不能作的，既为信实之人带来安慰，也为假冒为善和虚饰之人带来惊吓。」他们以为随从约翰有一种奇妙的能力；但与耶稣所要穿戴的能力相比，那又算得什么？[1] 约翰只能用水施洗，以表明他们应当洁净自己；但基督能、也必用圣灵施洗——他能赐下圣灵来洁净、纯洁人心，不仅如水洗净外面的污秽，更如火炼净里面的渣滓、熔化金属，使其可被铸成新的形状。[2] 约翰只能传讲一种区分的教训，用言语和记号在宝贵与下贱之间分别出来；但基督手里拿着簸箕，能以、也必完全将麦子和糠秕分别出来。他要扬净他的场；这原是他自己的场，所以他必扬净；他必把不信不悔改的犹太人赶出他的教会，又使一切忠心跟从他的人在他教会中得坚立。[3] 约翰只能对领受福音之人说安慰的话，像别的先知那样宣告：义人必享福乐；但耶稣基督要把安慰赐给他们。约翰只能应许他们必得安全；但基督要使他们真正安全：他要把麦子收在仓里；善良、认真、稳重的人，他如今要收进他在地上的教会——这教会将由这样的人组成；不久他还要把他们收进他在天上的教会，在那里他们要永远得蒙荫庇。[4] 约翰只能恐吓假冒为善的人，告诉那些不结果子的树必被砍下、丢在火里；但基督能执行那恐吓；那些如糠秕——轻浮、虚空、无价值——的人，他必用不灭的火烧尽。约翰在此引用《玛拉基书》3:18，4:1-2：那时，场被扬净之后，你们必归回，将善人和恶人分别出来；因为那日子来到，必如烧着的火炉。
福音书作者用一个 et cætera 作了他记述约翰讲道的结语（路 3:18）：他又用许多别的话劝百姓，这些并未一一记载。第一，约翰是一位恳切的传道人。原文作 parakalōn——劝勉、恳求；他把道理严严地压在听众心上，紧随自己的教训，仿佛一位极其认真的人。第二，他是一位实践性的传道人。他的讲道大多是劝勉，激励他们尽本分，又指教他们当怎样尽本分，并不用玄妙的揣测来搅扰他们。第三，他是一位面向百姓的传道人。虽然文士和法利赛人——文雅博学之人——也来听他讲道，撒都该人——自命思想自由之人——也来，他却面向百姓——原文作 pros ton laon——面向平信徒，并迁就他们的领悟力，因为他指望在他们中间得着最大的成功。第四，他是一位传福音的传道人，因为此处所用的词正是此意：euēngelizeto——他向百姓传福音；他在一切的劝勉中，都把人引向基督，激发并坚固人对他的期望。当我们把本分压在人身上之时，必须把他们引向基督——既为称义，也为力量。第五，他是一位丰富的传道人：他用许多别的话讲——原文作 polla men kai hetera——许多事，又各不相同。他讲了许多，并未避讳宣讲神全部的旨意（徒 20:27）；他在讲道上又多有变化，好叫那些不被一项真理所打动、所感触、所改变的人，可以被另一项真理所改变。
三、约翰的讲道如何被完全止住。他正处在最有用之时、正如此顺利前进之时，被希律因恶意下在监里（路 3:19-20）：分封的王希律，因他兄弟之妻希罗底的缘故，并因他所行的一切恶事，受了约翰的责备——不仅因他与兄弟腓力之妻同住在乱伦之罪中，更因希律所行的许多别的恶事（因为在一件恶事上败坏的人，通常在许多事上也败坏），他便忍受不了，因约翰的直言而生出反感，另外又添上一件恶事，而这恶事实在比一切都严重——他把约翰收在监里，把那燃烧照耀的明光放在斗底下。他既忍受不了约翰的责备，便要叫别人也得不到他教训和忠告的益处。他在监中时，对前来见他的人或许还能作点小善；但与他若仍得自由、像以往那样走遍全境所能作的相比，简直微不足道。想到希律行这事，我们不能不深深同情惋惜；想到神容许这事，我们不能不赞叹神旨意的深奥——这旨意我们实在无法测透。那在旷野人声的，难道要被禁声吗？这样一位本当被安置在圣殿院宇中的传道人，难道要被关在监牢里吗？然而他的门徒的信心必须这样受试验；那些弃绝他之人的不信必须这样受罚；他必须这样在受苦上、也在讲道上作基督的先锋；既然他大约用了一年半时间为基督预备百姓，如今便要让位给他——日头既出，晨星自然消隐。
英文原文
Imprisonment of John the Baptist
¹⁵ And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
¹⁶ John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:
¹⁷ Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.
¹⁸ And many other things in his exhortation preached he unto the people.
¹⁹ But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done,
²⁰ Added yet this above all, that he shut up John in prison.
We are now drawing near to the appearance of our Lord Jesus publicly; the Sun will not be long after the morning-star. We are here told,
I. How the people took occasion, from the ministry and baptism of John, to think of the Messiah, and to think of him as at the door, as now come. Thus the way of the Lord was prepared, and people were prepared to bid Christ welcome; for, when men's expectations are raised, that which they are in expectation of becomes doubly acceptable. Now when they observed what an excellent doctrine John Baptist preached, what a divine power went along with it, and what a tendency it had to reform the world, 1. They began presently to consider that now was the time for the Messiah to appear. The sceptre was departed from Judah, for they had no king but Cæsar; nay, and the law-giver too was gone from between his feet, for Herod had lately slain the sanhedrim. Daniel's seventy weeks were now expiring; and therefore it was but three or four years after this that they looked that the kingdom of heaven should appear immediately, Lu 19:11. Never did the corrupt state of the Jews more need a reformation, nor their distressed state more need a deliverance, than now. 2. Their next thought was, "Is not his he that should come?" All thinking men mused, or reasoned, in their hearts, concerning John, whether he were the Christ or not. He had indeed none of the external pomp and grandeur in which they generally expected the Messiah to appear; but his life was holy and strict, his preaching powerful and with authority, and therefore "why may we not think that he is the Messiah, and that he will shortly throw off this disguise, and appear in more glory?" Note, That which puts people upon considering, reasoning with themselves, prepares the way for Christ.
II. How John disowned all pretensions to the honour of being himself the Messiah, but confirmed them in their expectations of him that really was the Messiah, Lu 3:16,17. John's office, as a crier or herald, was to give notice that the kingdom of God and the King of that kingdom were at hand; and therefore, when he had told all manner of people severally what they must do ("You must do this, and you must do that"), he tells them one thing more which they must all do: they must expect the Messiah now shortly to appear. And this serves as an answer to their musings and debates concerning himself. Though he knew not their thoughts, yet, in declaring this, he answered them.
1. He declares that the utmost he could do was to baptize them with water. He had no access to the Spirit, nor could command that or work upon that; he could only exhort them to repent, and assure them of forgiveness, upon repentance; he could not work repentance in them, nor confer remission on them.
2. He consigns them, and turns them over, as it were, to Jesus Christ, for whom he was sent to prepare the way, and to whom he was ready to transfer all the interest he had in the affections of the people, and would have them no longer to debate whether John was the Messiah or no, but to look for him that was really so.
(1.) John owns the Messiah to have a greater excellency than he had, and that he was in all things preferable to him; he is one the latchet of whose shoe he does not think himself worthy to loose; he does not think himself worthy to be the meanest of his servants, to help him on and off with his shoes. John was a prophet, yea more than a prophet, more so than any of the Old-Testament prophets; but Christ was a prophet more than John, for it was both by the Spirit of Christ, and of the grace of Christ, that all the prophets prophesied, and John among the rest, 1Pe 1:10,11. This was a great truth which John came to preach; but the manner of his expressing it bespeaks his humility, and in it he not only does justice to the Lord Jesus, but does him honour too: "He is one whom I am not worthy to approach, or draw nigh to, no not as a servant." Thus highly does it become us to speak of Christ, and thus humbly of ourselves.
(2.) He owns him to have a greater energy than he had: "He is mightier than I, and does that which I cannot do, both for the comfort of the faithful and for the terror of hypocrites and dissemblers." They thought that a wonderful power went along with John; but what was that compared with the power which Jesus would come clothed with? [1.] John can do no more than baptize with water, in token of this, that they ought to purify and cleanse themselves; but Christ can, and will, baptize with the Holy Ghost; he can give the Spirit to cleanse and purify the heart, not only as water washes off the dirt on the outside, but as fire purges out the dross that is within, and melts down the metal, that it may be cast into a new mould. [2.] John can only preach a distinguishing doctrine, and by word and sign separate between the precious and the vile; but Christ hath his fan in his hand, with which he can, and will, perfectly separate between the wheat and the chaff. He will thoroughly purge his floor; it is his own, and therefore he will purge it, and will cast out of his church the unbelieving impenitent Jews, and confirm in his church all that faithfully follow him. [3.] John can only speak comfort to those that receive the gospel, and, like other prophets, say to the righteous that it shall be well with them; but Jesus Christ will give them comfort. John can only promise them that they shall be safe; but Christ will make them so: he will gather the wheat into his garner; good, serious, solid people he will gather now into his church on earth, which shall be made up of such, and he will shortly gather them into his church in heaven, where they shall be for ever sheltered. [4.] John can only threaten hypocrites, and tell the barren trees that they shall be hewn down and cast into the fire; but Christ can execute that threatening; those that are as chaff, light, and vain, and worthless, he will burn with fire unquenchable. John refers here to Mal 3:18,4:1,2. Then, when the floor is purged, ye shall return, and discern between the righteous and the wicked, for the day comes that shall burn as an oven.
The evangelist concludes his account of John's preaching with an et cætera (Lu 3:18): Many other things in his exhortation preached he unto the people, which are not recorded. First, John was an affectionate preacher. He was parakalon—exhorting, beseeching; he pressed things home upon his hearers, followed his doctrine close, as one in earnest. Secondly, He was a practical preacher. Much of his preaching was exhortation, quickening them to their duty, directing them in it, and not amusing them with matters of nice speculation. Thirdly, He was a popular preacher. Though he had scribes and Pharisees, men of polite learning, attending his ministry, and Sadducees, men of free thought, as they pretended, yet he addressed himself to the people, pros ton laon—to the laity, and accommodated himself to their capacity, as promising himself best success among them. Fourthly, He was an evangelical preacher, for so the word here used signifies, euengelizeto—he preached the gospel to the people; in all his exhortations, he directed people to Christ, and excited and encouraged their expectations of him. When we press duty upon people, we must direct them to Christ, both for righteousness and strength. Fifthly, He was a copious preacher: Many other things he preached, polla men kai hetera—many things, and different. He preached a great deal, shunned not to declare the whole counsel of God; and he varied in his preaching, that those who were not reached, and touched, and wrought upon, by one truth, might be by another.
III. How full a stop was put to John's preaching. When he was in the midst of his usefulness, going on thus successfully, he was imprisoned by the malice of Herod (Lu 3:19,20): Herod the tetrarch being reproved by him, not only for living in incest with his brother Philip's wife, but for the many other evils which Herod had done (for those that are wicked in one instance are commonly so in many others), he could not bear it, but contracted an antipathy to him for his plain dealing, and added this wickedness to all the rest, which was indeed above all, that he shut up John in prison, put that burning and shining light under a bushel. Because he could not bear his reproofs, others should be deprived of the benefit of his instructions and counsels. Some little good he might do to those who had access to him, when he was in prison; but nothing to what he might have done if he had had liberty to go about all the country, as he had done. We cannot think of Herod's doing this without the greatest compassion and lamentation, nor of God's permitting it without admiring the depth of the divine counsels, which we cannot account for. Must he be silenced who is the voice of one crying in the wilderness? Must such a preacher be shut up in prison who ought to have been set up in the courts of the temple? But thus the faith of his disciples must be tried; thus the unbelief of those who rejected him must be punished; thus he must be Christ's forerunner in suffering as well as preaching; and thus, having been for about a year and a half preparing people for Christ, he must now give way to him, and, the Sun being risen, the morning-star must of course disappear.
21-38
The Genealogy of Christ
简体中文
基督的家谱
²¹ 众百姓都受了洗，耶稣也受了洗。正祷告的时候，天就开了，
²² 圣灵降临在他身上，形状仿佛鸽子；又有声音从天上来，说：「你是我的爱子，我喜悦你。」
²³ 耶稣开头传道，年纪约有三十岁。依人看来，他是约瑟的儿子；约瑟是希里的儿子；
²⁴ 希里是玛塔的儿子；玛塔是利未的儿子；利未是麦基的儿子；麦基是雅拿的儿子；雅拿是约瑟的儿子；
²⁵ 约瑟是玛他提亚的儿子；玛他提亚是亚摩斯的儿子；亚摩斯是拿鸿的儿子；拿鸿是以斯利的儿子；以斯利是拿该的儿子；
²⁶ 拿该是玛押的儿子；玛押是玛他提亚的儿子；玛他提亚是西买的儿子；西买是约瑟的儿子；约瑟是犹大的儿子；
²⁷ 犹大是约亚拿的儿子；约亚拿是利撒的儿子；利撒是撒拉铁的儿子；撒拉铁是尼利的儿子；
²⁸ 尼利是麦基的儿子；麦基是亚底的儿子；亚底是哥桑的儿子；哥桑是以摩当的儿子；以摩当是珥的儿子；
²⁹ 珥是约细的儿子；约细是以利以谢的儿子；以利以谢是约令的儿子；约令是玛塔的儿子；玛塔是利未的儿子；
³⁰ 利未是西缅的儿子；西缅是犹大的儿子；犹大是约瑟的儿子；约瑟是约南的儿子；约南是以利亚金的儿子；
³¹ 以利亚金是米利亚的儿子；米利亚是买南的儿子；买南是玛达他的儿子；玛达他是拿单的儿子；拿单是大卫的儿子；
³² 大卫是耶西的儿子；耶西是俄备得的儿子；俄备得是波阿斯的儿子；波阿斯是撒门的儿子；撒门是拿顺的儿子；
³³ 拿顺是亚米拿达的儿子；亚米拿达是亚兰的儿子；亚兰是希斯仑的儿子；希斯仑是法勒斯的儿子；法勒斯是犹大的儿子；
³⁴ 犹大是雅各的儿子；雅各是以撒的儿子；以撒是亚伯拉罕的儿子；亚伯拉罕是他拉的儿子；他拉是拿鹤的儿子；
³⁵ 拿鹤是西鹿的儿子；西鹿是拉吴的儿子；拉吴是法勒的儿子；法勒是希伯的儿子；希伯是沙拉的儿子；
³⁶ 沙拉是该南的儿子；该南是亚法撒的儿子；亚法撒是闪的儿子；闪是挪亚的儿子；挪亚是拉麦的儿子；
³⁷ 拉麦是玛土撒拉的儿子；玛土撒拉是以诺的儿子；以诺是雅列的儿子；雅列是玛勒列的儿子；玛勒列是该南的儿子；
³⁸ 该南是以挪士的儿子；以挪士是塞特的儿子；塞特是亚当的儿子；亚当是神的儿子。
福音书作者先提到约翰下监，然后才记基督受洗，虽然约翰下监几乎在受洗一年之后，因为他要先把约翰的事工讲完，然后才引入基督的事工。这里我们有：
一、关于基督受洗的简短记述，圣马太已有更详细的记载。耶稣来要受约翰的洗，他也受了洗（路 3:21、22）。
1. 这里说，当「众百姓都受了洗」，那时「耶稣也受了洗」——即当时在场的众人。基督要最后受洗，列在平民之中，殿在众人之后；他就这样谦卑自己，使自己没有名誉，如同最微小的人之一，甚至比最小的还小。他看见众人因此都预备好接受他，他才显现出来。
2. 这里特别记下基督受洗时「祷告」，这是马太没有记载的：「他受了洗，正祷告的时候」。他不像别人那样「认罪」，因为他没有罪可认；但他和别人一样「祷告」，因为他要这样与父保持相交。注意，圣礼是外在可见的记号，它所表明的内在属灵恩典，必须借祷告才能得着；因此祷告必须始终伴随圣礼。我们有理由认为，基督这时正是为他随后立即得着的神恩典的显明而祷告；他求父向他显明恩惠，并赐下圣灵的降临。所应许给基督的，他必须借祷告得着：「你求我，我就将列国赐你为业」（诗 2:8）。这样他要尊荣祷告，把我们系于祷告，并在祷告中激励我们。
3. 他正祷告的时候，「天就开了」。他曾以大能分开水，使百姓得以过到迦南；如今他又以大能分开空气（另一种流体元素），开通与天上迦南的相通之路。这样，借着基督，为我们也开通了「一条又新又活的路，进入至圣所」（来 10:20）；罪曾使天关闭，基督的祷告又重新开启了它。祷告乃是「开了天」的条例：「叩门，就给你们开门」（路 11:9）。
4. 「圣灵降临在他身上，形状仿佛鸽子」；我们的主耶稣这时要领受比从前更大程度的圣灵，好装备他履行先知的职分（赛 61:1）。他开始传道时，「主的灵在我身上」（路 4:18）。如今这事以可感知的证据表达出来，是为他在工作中的鼓励，也是为施洗约翰的满足；因为约翰先前已被告知，借着这个记号，基督要向他显明。赖特福特（Lightfoot）博士认为，圣灵以有形的形状降临，乃是要显明圣灵是位格性的实体，不只是神性的某种运行；这样（他说）就在福音的开端，对三位一体作出了完备、清楚、可感知的证明；而在基督受洗时这样作，也是十分合宜的，因为他要使洗礼的条例，成为信奉三位一体教义（父、子、圣灵）之信仰的标记。
5. 「有声音从天上来」，是从神父而来，从「极大的荣光」中而来（彼后 1:17）：「你是我的爱子。」这里和马可福音都记作是「对」基督说的；马太福音记作是「论到」他说的：「这是我的爱子。」两者其实是一回事；这声音是要向约翰宣告，所以适当地表达为「这是我的爱子」；它也是对他祷告的回应，所以最适当地表达为「你是」。论到弥赛亚，早已预言：「我要作他的父，他要作我的子」（撒下 7:14）；「我也要立他为长子」（诗 89:27）。又预言他是神所「拣选的」，是神心里所喜悦的（赛 42:1）；因此这里宣告说：「你是我的爱子，我喜悦你。」
二、关于基督家谱的详长记述，圣马太已有更简略的记载。这里有：
1. 他的年龄：「他开始传道时，年纪约有三十岁。」约瑟见法老时正是这年纪（创 41:46），大卫开始作王时也是这年纪（撒下 5:4），祭司也是在三十岁时正式尽其职分（民 4:3）。赖特福特（Lightfoot）博士认为，从这里的表达方式显然可见，他在提斯利月（Tisri）刚满二十九岁，正进入第三十年；此后他活了三年半，三十二岁半时去世。「三年半」即基督事工的时期，是圣经中极为重要的时段。以利亚时代天关闭了「三年零六个月」（路 4:25；雅 5:17）。这就是弥赛亚要「坚定盟约」的「一七之半」（但 9:27）。先知书中这时期以「一载、二载、半载」（但 12:7；启 12:14），以及「四十二个月」、「一千二百六十天」（启 11:2、3）来表示。这也就是所定下见证人穿毛衣说预言的时期，恰与基督在自己卑微中传道的时间相符。
2. 他的家谱（路 3:23 等）。马太已记下其中一部分。马太只上溯到亚伯拉罕，路加却上溯到亚当。马太的目的是要表明基督是亚伯拉罕的子孙，地上的万族都要在他里面得福；他又是大卫宝座的继承人；所以他从亚伯拉罕开始，将家谱下推到雅各——雅各是约瑟的父亲，也是大卫家男性继承人：但路加的目的是要表明基督是那要伤蛇头的「女人的后裔」（创 3:15），所以他把家谱上溯到亚当，并以希里（又称以利）开始——希里不是约瑟的父亲，而是童贞女马利亚的父亲。有人认为，我们的译者在各处所补入的「是」字并不恰当，不应读作「依人看来，他是约瑟的儿子，」即约瑟是希里的儿子；而应读作「依人看来，他是约瑟的儿子，是希里的，是玛塔的……」（即耶稣是约瑟的儿子，是希里的，是玛塔的……），他是塞特的儿子，是亚当的儿子，是神的儿子（路 3:38）。两位福音书作者在基督家谱上的差异，曾成为吹毛求疵之不信者的绊脚石，但借着教会早期及后世学者们的劳苦，这困难已被消除，对此我们不再详述。马太将家谱从所罗门推下来，其自然世系终於耶哥尼雅，王位的合法权利转移到撒拉铁——撒拉铁属拿单家，是大卫另一个儿子；路加在这里所追溯的就是这条线，因此省略了犹大诸王。我们的救恩并不依靠我们能否解决这一切难题，这实在是我们的福气；福音书的属神权威也丝毫不因这些难题而削弱；因为人并不认为福音书作者凭自己的知识或受默示而写下这些家谱，而是从犹太人中可靠的家谱记录中抄录出来的，就是那些族谱书册，因此他们必须照原样抄录；在这些记录中，他们找到雅各（约瑟的父亲）的家谱，正如马太所记；又找到希里（马利亚的父亲）的家谱，正如路加在此所记。这正是「依人看来」（hos enomizeto，路 3:23）的意思——不是「如人所料想」，仅指约瑟，而是「uti sancitum est lege——照记录所载」，正如我们在记录中所见的；由此显明耶稣无论按父系或母系都是大卫的子孙，证据就是从他们自己的记录中摘录的，当时人人都可以自由与原本核对，福音书作者不必再进一步证实；不然，他们若偏离原记录，就不能达到目的。当时没有人反驳这一记录，这对我们现在已足够证明它是正确的抄本；更值得注意的是，当这些犹太人家谱记录在摘录之后又存留了三四十年，足以证实福音书作者所记，之后便随犹太国与民族的覆亡而全部散失了；因为这时已不再需要它们了。
在亚伯拉罕和挪亚之间有一处难解之处，使我们颇为困惑（路 3:35、36）：沙拉被称为「该南的儿子」，该南又称为「亚法撒的儿子」；而沙拉本是亚法撒的儿子（创 10:24，11:12），那里并没有该南这个人。但关于这一点，只需说：七士译本（Septuagint）的译者们，在救主降生之前就把旧约译成希腊文，他们因某些只有自己知道的原因，加进了那个该南；圣路加是在说希腊话的犹太人（Hellenist Jews）中间写作，必须使用那个译本，因此也只能照其所载而记。
这家谱以「亚当是神的儿子」作为结束。（1）有人认为这是指亚当；他在某种特殊意义上是「神的儿子」，因为他是神直接创造之子，比他的一切后裔更直接地由神所生。（2）也有人认为这是指基督，于是这家谱末后的几句话就表明了他的神性与人性。他既是「亚当的儿子」，又是「神的儿子」，好使他成为神与亚当众子之间合宜的中保，并使亚当的众子借他成为「神的儿子」。
英文原文
The Genealogy of Christ
²¹ Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,
²² And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.
²³ And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,
²⁴ Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph,
²⁵ Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge,
²⁶ Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda,
²⁷ Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri,
²⁸ Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er,
²⁹ Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,
³⁰ Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim,
³¹ Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David,
³² Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson,
³³ Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda,
³⁴ Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor,
³⁵ Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala,
³⁶ Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech,
³⁷ Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan,
³⁸ Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.
The evangelist mentioned John's imprisonment before Christ's being baptized, though it was nearly a year after it, because he would finish the story of John's ministry, and then introduce that of Christ. Now here we have,
I. A short account of Christ's baptism, which had been more fully related by St. Matthew. Jesus came, to be baptized of John, and he was so, Lu 3:21,22.
1. It is here said that, when all the people were baptized, then Jesus was baptized: all that were then present. Christ would be baptized last, among the common people, and in the rear of them; thus he humbled himself, and made himself of no reputation, as one of the least, nay, as less than the least. He saw what multitudes were hereby prepared to receive him, and then he appeared.
2. Notice is here taken of Christ's praying when he was baptized, which was not in Matthew: being baptized, and praying. He did not confess sin, as others did, for he had none to confess; but he prayed, as others did, for he would thus keep up communion with his Father. Note, The inward and spiritual grace of which sacraments are the outward and visible signs must be fetched in by prayer; and therefore prayer must always accompany them. We have reason to think that Christ now prayed for this manifestation of God's favour to him which immediately followed; he prayed for the discovery of his Father's favour to him, and the descent of the Spirit. What was promised to Christ, he must obtain by prayer: Ask of me and I will give thee, etc. Thus he would put an honour upon prayer, would tie us to it, and encourage us in it.
3. When he prayed, the heaven was opened. He that by his power parted the waters, to make a way through them to Canaan, now by his power parted the air, another fluid element, to open a correspondence with the heavenly Canaan. Thus was there opened to Christ, and by him to us, a new and living way into the holiest; sin had shut up heaven, but Christ's prayer opened it again. Prayer is an ordinance that opens heaven: Knock, and it shall be opened unto you.
4. The Holy Ghost descended in a bodily shape like a dove upon him; our Lord Jesus was now to receive greater measures of the Spirit than before, to qualify him for his prophetical office, Isa 61:1. When he begins to preach, the Spirit of the Lord is upon him. Now this is here expressed by a sensible evidence for his encouragement in his work, and for the satisfaction of John the Baptist; for he was told before that by this sign it should be notified to him which was the Christ. Dr. Lightfoot suggests that the Holy Ghost descended in a bodily shape, that he might be revealed to be a personal substance, and not merely an operation of the Godhead: and thus (saith he) was made a full, clear, and sensible demonstration of the Trinity, at the beginning of the gospel; and very fitly is this done at Christ's baptism, who was to make the ordinance of baptism a badge of the profession of that faith in the doctrine of the Trinity, Father, Son, and Holy Ghost.
5. There came a voice from heaven, from God the Father, from the excellent glory (so it is expressed, 2Pe 1:17), Thou art my beloved Son. Here, and in Mark, it is expressed as spoken to Christ; in Matthew as spoken of him: This is my beloved Son. It comes all to one; it was intended to be a notification to John, and as such was properly expressed by, This is my beloved Son; and likewise an answer to his prayer, and so it is most fitly expressed by. Thou art. It was foretold concerning the Messiah, I will be his Father, and he shall be my Son, 2Sa 7:14. I will make him my First-born, Ps 89:27. It was also foretold that he should be God's elect, in whom his soul delighted (Isa 42:1); and, accordingly, it is here declared, Thou art my beloved Son, in whom I am well pleased.
II. A long account of Christ's pedigree, which had been more briefly related by St. Matthew. Here is,
1. His age: He now began to be about thirty years of age. So old Joseph was when he stood before Pharaoh (Ge 41:46), David when he began to reign (2Sa 5:4), and at this age the priests were to enter upon the full execution of their office, Nu 4:3. Dr. Lightfoot thinks that it is plain, by the manner of expression here, that he was just twenty-nine years old complete, and entering upon his thirtieth year, in the month Tisri; that, after this, he lived three years and a half, and died when he was thirty-two years and a half old. Three years and a half, the time of Christ's ministry, is a period of time very remarkable in scripture. Three years and six months the heavens were shut up in Elijah's time, Lu 4:25, Jam 5:17. This was the half week in which the Messiah was to confirm the covenant, Da 9:27. This period is expressed in the prophetical writings by a time, times, and half a time (Da 12:7, Re 12:14); and by forty-two months, and a thousand two hundred and threescore days, Re 11:2,3. It is the time fixed for the witnesses' prophesying in sackcloth, in conformity to Christ's preaching in his humiliation just so long.
2. His pedigree, Lu 3:23, etc. Matthew had given us somewhat of this. He goes no higher than Abraham, but Luke brings it as high as Adam. Matthew designed to show that Christ was the son of Abraham, in whom all the families of the earth are blessed, and that he was heir to the throne of David; and therefore he begins with Abraham, and brings the genealogy down to Jacob, who was the father of Joseph, and heir-male of the house of David: but Luke, designing to show that Christ was the seed of the woman, that should break the serpent's head, traces his pedigree upward as high as Adam, and begins it with Ei, or Heli, who was the father, not of Joseph, but of the virgin Mary. And some suggest that the supply which our translators all along insert here is not right, and that it should not be read which, that is, which Joseph was the son of Heli, but which Jesus; he was the son of Joseph, of Eli, of Matthat, etc., and he, that is, Jesus, was the son of Seth, of Adam, of God, Lu 3:38. The difference between the two evangelists in the genealogy of Christ has been a stumbling-block to infidels that cavil at the word, but such a one as has been removed by the labours of learned men, both in the early ages of the church and in latter times, to which we refer ourselves. Matthew draws the pedigree from Solomon, whose natural line ending in Jechonias, the legal right was transferred to Salathiel, who was of the house of Nathan, another son of David, which line Luke here pursues, and so leaves out all the kings of Judah. It is well for us that our salvation doth not depend upon our being able to solve all these difficulties, nor is the divine authority of the gospels at all weakened by them; for the evangelists are not supposed to write these genealogies either of their own knowledge or by divine inspiration, but to have copied them out of the authentic records of the genealogies among the Jews, the heralds' books, which therefore they were obliged to follow; and in them they found the pedigree of Jacob, the father of Joseph, to be as it is set down in Matthew; and the pedigree of Heli, the father of Mary, to be as it is set down here in Luke. And this is the meaning of hos enomizeto (Lu 3:23), not, as it was supposed, referring only to Joseph, but uti sancitum est lege—as it is entered into the books, as we find it upon record; by which is appeared that Jesus was both by father and mother's side the Son of David, witness this extract out of their own records, which any one might at that time have liberty to compare with the original, and further the evangelists needed not to go; nay, had they varied from that, they had not gained their point. Its not being contradicted at that time is satisfaction enough to us now that it is a true copy, as it is further worthy of observation, that, when those records of the Jewish genealogies had continued thirty or forty years after these extracts out of them, long enough to justify the evangelists therein, they were all lost and destroyed with the Jewish state and nation; for now there was no more occasion for them.
One difficulty occurs between Abraham and Noah, which gives us some perplexity, Lu 3:35,36. Sala is said to be the son of Cainan, and he the son of Arphaxad, whereas Sala was the son of Arphaxad (Ge 10:24,11:12), and there is no such man as Cainan found there. But, as to that, it is sufficient to say that the Seventy Interpreters, who, before our Saviour's time, translated the Old Testament into Greek, for reasons best known to themselves inserted that Cainan; and St. Luke, writing among the Hellenist Jews, was obliged to make use of that translation, and therefore to take it as he found it.
The genealogy concludes with this, who was the son of Adam, the son of God. (1.) Some refer it to Adam; he was in a peculiar manner the son of God, being, more immediately than any of his offspring, the offspring of God by creation. (2.) Others refer it to Christ, and so make the last words of this genealogy to denote his divine and human nature. He was both the Son of Adam and the Son of God that he might be a proper Mediator between God and the sons of Adam, and might bring the sons of Adam to be, through him, the sons of God.
关于我们主耶稣的事，从他十二岁到三十岁开始公开工作之间，没有任何记载。我们常想，若是有他生平的日志或至少纪事，对我们必是乐事和益处；但我们所拥有的，已是无限智慧认为适合赐给我们的；我们若不善用现有的，就算有更多的也不会善用。福音书作者的大旨是向我们说明基督的福音——我们所当信的、我们所指望得救的；而这福音始于约翰的服侍和施洗，所以他们赶紧给我们记述这事。我们或会希望路加完全略去马太和马可所记的，只写新的内容，正如他前两章所作的。但圣灵的旨意是有些事要凭两三个见证人的口得以确立；我们不可算它为多余的重复，只要我们以适当的心境更新我们对这些事的默想，就不会如此。在本章中，我们有以下内容：一、约翰施洗的开始，以及其宗旨和目的（路3:1-6）。他对众人的劝诫（路3:7-9），以及他对那些想知道自己本分之人所作的具体指示（路3:10-14）。二、他向他们通报弥赛亚的临近（路3:15-18）；此处又加上了他被囚的记载（虽然此事发生在下文所记之事以后）（路3:19-20）。三、基督来受约翰的洗，并由此开始执行他先知的职分（路3:21-22）。四、他的家谱，一直追溯到亚当（路3:23-38）。