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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
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施洗約翰的事工
¹ 凱撒提庇留在位第十五年，本丟•彼拉多作猶太巡撫，希律作加利利分封的王，他兄弟腓力作以土利亞和特拉可尼地方分封的王，呂撒聶作亞比利尼分封的王，
² 亞那和該亞法作大祭司。那時，撒迦利亞的兒子約翰在曠野裏，神的話臨到他。
³ 他就來到約但河一帶地方，宣講悔改的洗禮，使罪得赦；
⁴ 正如先知以賽亞書上所記的話，說：「在曠野有人聲喊著說：『預備主的道，修直祂的路！
⁵ 一切山窪都要填滿；大小山岡都要削平！彎彎曲曲的地方要改為正直；高高低低的道路要改為平坦！
⁶ 凡有血氣的，都要看見神的救恩。』」
⁷ 約翰對那出來要受他洗的眾人說：「毒蛇的種類！誰指示你們逃避將來的忿怒呢？
⁸ 你們要結出果子來，與悔改的心相稱。不要自己心裏說：『有亞伯拉罕為我們的祖宗。』我告訴你們，神能從這些石頭中，給亞伯拉罕興起子孫來。
⁹ 現在斧子已經放在樹根上，凡不結好果子的樹就砍下來，丟在火裏。」
¹⁰ 眾人問他說：「這樣，我們當作甚麼呢？」
¹¹ 約翰回答說：「有兩件衣裳的，就分給那沒有的；有食物的，也當這樣行。」
¹² 又有稅吏來要受洗，問他說：「夫子，我們當作甚麼呢？」
¹³ 約翰說：「除了例定的數目，不要多取。」
¹⁴ 又有兵丁問他說：「我們當作甚麼呢？」約翰說：「不要以強暴待人，也不要訛詐人，自己有錢糧就當知足。」
約翰的洗禮既引進了新的時代安排，我們就必須對它有特別的記載。論到約翰，曾有榮耀的話說過——他要成為天父何等特別的寵兒，又要成為這地何等大的祝福（路 1:15,17）；但我們曾在曠野裏失去了他的蹤影，他一直在那裏直到向以色列人顯露的日子（路 1:80）。如今那日終於破曉，對那等候這日的人而言，這日子比等候早晨的人更覺可親。請在此觀察，
一、約翰施洗開始的日期，也就是他顯露出來的時候；這是其他福音書所未記的，為要藉著精確確定時候來印證這事的真實。這日期是：
- 按猶太人所服於其下的外邦政權來定的，表明他們是被征服的子民，因此彌賽亞來設立屬靈國度——一個永遠的國度，使大衛和猶大一切屬世的尊榮和權勢都化為烏有——的時候已經到了。
（一）按羅馬皇帝在位的年分來定：那時是凱撒提庇留——十二凱撒中的第三位——在位第十五年。他是個極惡的人，貪婪、醉酒、殘忍。萊特福特博士（Dr. Lightfoot）說，這樣的人竟被首先提及，彷彿要教導我們：在那歷代相繼為撒但所坐鎮的殘忍可憎之城裏，我們當期待甚麼。猶太人經過長久的爭鬥，近來才被劃為帝國的一個行省，受這位提庇留管轄；而那曾經在大衛和所羅門作王時威震列邦、使多國進貢的國家，如今卻成了羅馬帝國中一個微不足道、被人藐視的部分，與其說是受人誇耀，不如說是被人踐踏。
賜律法者如今已離開了猶大的兩腳之間；他們的公文既按羅馬皇帝在位的年分來紀年，便是這事的明證；因此細羅（Shiloh）如今必須來到。
（二）按在羅馬皇帝之下、在聖地各處治理的副王來定。這是他們受奴役的另一個記號，因為這些人都是外邦人；這對於那掌權者本出於自己（耶 30:21）、並以此為榮的百姓而言，是一個可悲的改變。黃金何竟失光！ [1] 這裏說彼拉多是猶太地的巡撫、總督或巡撫。別的作者論到他說，他是個惡人，撒謊全無良心。他治理不善，最終被敘利亞巡撫維特利烏（Vitellius）撤職，解往羅馬，為他的惡政受審。[2] 其餘三位稱為分封王；有人以為這名稱來自他們所管轄的地區——他們各人治理原來全屬大希律管轄之地的四分之一。也有人以為這名稱來自他們在政府中所享的尊位：他們位列第四，是第四等的官長——皇帝為第一，治理一省的方伯為第二，王為第三，分封王為第四。萊特福特博士如此說。
- 按猶太人自己中間的政權來定，表明他們是個敗壞的子民，因此彌賽亞來改革他們的時候已經到了（路 3:2）。亞那和該亞法作大祭司。神所定的，原本一次只有一位大祭司，這裏竟有兩位，無非是為成就某種惡謀：有說一人任職一年，另一人任職另一年。又有說一人是大祭司，另一人是猶太人所稱的撒甘（sagan）——在大祭司不能視事時代行其職；又如別人所說，一人是大祭司，代表亞倫，就是該亞法；另一人亞那是納西（nasi），即公會的主席，代表摩西。然而我們只有一位大祭司，就是萬有的主，一切的審判都交在祂手中。
二、約翰洗禮的來源與趨向。
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它的來源是從天上來的：神的話臨到約翰（路 3:2）。他從神領受了充分的使命和充分的指示，去作他所作的事。這話與論到舊約先知所用的話相同（耶 1:2）；因為約翰是先知，且比先知更大，在他身上預言重新振興——這預言早已停息多時。聖經並未告訴我們耶和華的話是如何臨到約翰的——是藉著天使（像對他父親那樣），還是藉著異夢、異象或聲音；但這話足以叫他滿足，也當叫我們滿足。約翰在此被稱為撒迦利亞的兒子，為要引我們回想天使對他父親所說的話——當時天使保證他必得這兒子。耶和華的話在曠野臨到他；因為神所裝備的人，無論在哪裏，祂必找到。耶和華的話既不在監獄中受捆鎖，也不在曠野中迷失。耶和華的話尋見了在被擄之地迦巴魯河邊的以西結，也尋見了在拔摩海島上的約翰。約翰是祭司的兒子，如今正進入三十歲；按聖殿的規矩，他如今本當被接納進入聖殿事奉，其實他五年前就該在那裏作候補事奉了。但神已呼召他從事更榮耀的事工，因此聖靈在此把他記錄在案——因為他並未載於聖殿的檔案：撒迦利亞的兒子約翰於某年開始了他的事奉。
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它的宗旨和設計，是要把他本國的百姓從罪中挽回，歸向他們的神（路 3:3）。他首先來到約但河一帶地方——他所居住的鄰近地區，也就是以色列人在約書亞率領下進入應許之地時最先得著的那部分；福音的旗幟首先在那裏高舉。約翰原住在國中最偏僻的地方；但耶和華的話一臨到他，他就離開曠野，來到有人煙之地。那些在退隱中最覺甘甜的人，當神呼召他們到人群聚集之處時，必樂意放下退隱。他從曠野出來來到一帶地方，帶著某些分別的記號，傳一個新的洗禮——不是一個教派或黨派，而是一種信仰宣告或分別的記號。那記號或儀式，乃是猶太人通常所用的用水洗——有時用以接納皈依者，或作為某位名師的門徒；但其意義乃是悔改，使罪得赦：就是說，凡受他洗的，
（一）都因此有義務為自己的罪悔改，為已行的錯事憂愁，並不再如此行。前者他們承認，當留意在承認上真誠；後者他們應許，當留意履行所應許的。他並非約束他們遵守古人遺傳所強加的那種儀文規條，而是要他們改變心意，改變道路——將一切過犯遠遠拋棄，為自己造一個新心，過新的生活。如今開始的福音，其宗旨是要使人變得敬虔虔誠、聖潔屬天、謙卑溫柔、節制貞潔、公義誠實、慈善仁愛——在一切關係上都成為好人，而他們從前卻大大不然；這就是悔改。
（二）他們因此得著保證：他們悔改，罪就必得赦免。他所施的洗禮，既不約束他們順服罪的權勢，也向他們印證了一份出於恩典、可憑以懇求的釋放——脫離了罪的刑罰。你們當回頭離開所犯的一切罪過，罪孽必不使你們敗亡——這與舊約先知所傳耶和華的話相符（結 18:30）。
三、聖經在約翰的事工中得著應驗。其他福音書也把我們引到這裏所引的同一段經文，就是以賽亞書（賽 40:3）。正如先知以賽亞書上所寫的話——那些他從神所聽見、為神所說的話，那些為後世寫下來的話。在其中記著說：在曠野有人聲喊著；約翰就是那聲音——一個清晰、響亮、條理分明的聲音；他喊著說：預備主的道，修直祂的路。 約翰的職責，是為福音在人心中得著接納而開路，要把人帶到這樣的心境和性情裏，使基督在他們眼中為可親，他們在基督眼中也為可悅。路加比馬太和馬可更詳細地引用下去，把以下的話也應用到約翰的事工上（路 3:5,6）：一切山窪都要填滿。 哈蒙德博士（Dr. Hammond）認為這是預言猶太人因不信而將臨的荒涼：羅馬軍隊的開路先鋒要把那地夷平，羅馬軍隊要使那地荒廢；那時在頑梗不悔的人與接受福音的人之間，必有明顯的分別。但這話似乎更是指基督的福音，而上述之事不過是它的引子。1. 謙卑的人必因福音得著恩典而豐富：一切山窪——那低濕之處——都必填滿而升高。 2. 驕傲的人必因福音而被降卑；那自恃於自己根基上的，和那自負而高舉自己的，必蒙羞被踐：大小山岡都要削平。 他們若悔改，就被降為塵土；若不悔改，就降到最低的地獄。3. 罪人必歸向神：彎曲的道路和彎曲的心靈都必改為正直；因為雖然神使彎曲的，無人能改為正直（傳 7:13），但神卻能藉恩典使罪所弄彎的改為正直。4. 在往天國的路上那些阻礙人、叫人灰心的艱難必被除去：高高低低的道路要改為平坦；愛慕神律法的人必大享平安，甚麼都不至絆跌。 福音使往天國的路變得平坦而易於尋見，變得光滑而易於行走。 5. 那極大的救恩必比從前更完全地顯明，這顯明也要傳得更遠（路 3:6）：凡有血氣的，都要看見神的救恩——不僅猶太人，還有外邦人。所有人都必看見；救恩必擺在他們面前，向他們陳明；各等人中都有人必看見它、享受它、得著它的益處。當福音因著將各樣攔阻人認識神的計謀擄回、順服基督，因著使人的靈魂被夷平、移去一切阻擋基督和祂恩典的障礙，而在人心中開了路，那時就當預備迎接神的救恩。
四、他對那些受他洗的人所作的一般警告與勸勉（路 3:7-9）。在馬太福音中記著，他把這些話傳給了許多法利賽人和撒都該人，就是來到他那裏受洗的（太 3:7-10）；但這裏說他是對那出來要受他洗的眾人說的（路 3:7）。這乃是他對一切來到他面前的人所傳講的要旨；當法利賽人和撒都該人來到時，他並未因迎合他們而有所更改，倒是對他們如同對其他聽眾一樣坦白。他既不諂媚權貴，也不奉承群眾、向他們獻殷勤，卻把對罪的責備和對忿怒的警告，照樣給了眾人——正如他給撒都該人和法利賽人的一樣；因為他們若沒有同樣的過犯，也必有別的、同樣惡劣的過犯。現在請在此觀察，
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有罪、敗壞的人類已成了毒蛇的種類；不但被毒害，更是有毒的；為神所恨，彼此相恨。這就更顯出神的忍耐——祂仍存留人類在地上，沒有毀滅那一窩毒蛇。祂曾一次用水如此行，還要再用火如此行。
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這毒蛇的種類被鄭重警告要逃避將來的忿怒——他們若仍舊如此，這忿怒必在他們前面；他們人數眾多也決不能成為他們的保障，因為神剪除他們，既非有損，也非有失。我們不但受警戒有這忿怒，更被引到一條逃避的路上——只要我們及時醒悟。
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逃避將來忿怒的惟一途徑，就是悔改。 那些受悔改之洗的人，藉此表明他們已受警戒要逃避將來的忿怒，並領受了警告；我們藉著自己的洗禮，也表明自己已逃出所多瑪，因懼怕那將臨到它的事。
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凡承認悔改的人，理當過悔改者的生活（路 3:8）：「你們要結出果子來，與悔改的心相稱」，否則，任憑你們怎樣承認悔改，也不能逃避將來的忿怒。 藉著悔改的果子，才能知道悔改是否真誠。心意既已改變，必須藉著道路的改變來顯明。
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我們若不是在心和生活中真正聖潔，那麼我們在信仰上的承認、與神和祂教會的關係，對我們毫無裨益：不要如今為這悔改的大本分編造藉口，在心裏說：「我們有亞伯拉罕為我們的祖宗。」 我們若不敬虔，作敬虔父母的兒女有何益處？我們若未進入聖約的恩約之中，僅在教會的範圍之內，又有何用？
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因此我們沒有理由倚靠外在的特權和宗教上的承認，因為神並不需要我們或我們的事奉，祂能憑自己的尊榮和權益，不用我們也有效地確保一切。我們若被剪除、歸於毀滅，祂能從最不可能之處為自己興起一個教會——甚至從石頭中給亞伯拉罕興起子孫來。
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我們在悔改上越是承認得多，所得悔改的幫助和鼓勵越大，我們若不結出與悔改相稱的果子，我們的毀滅就越近、越可怕。如今福音開始傳講，如今天國近了，如今斧子已經放在樹根上——對惡人和頑梗不悔者的刑罰，如今比從前更加可怕，正如對悔改者的鼓勵如今更加安慰。「如今你們既在試煉之中，當謹慎自守。」
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不結果子的樹終必被丟在火裏；那是最適合它的地方：凡不結果子——不結好果子——的樹，就砍下來，丟在火裏。 它若不能用果子來榮耀神的恩典，就叫它當柴燒，榮耀神的公義。
五、他對幾種不同身分、向他請教本分的人所給的特別教訓：就是百姓、稅吏和兵丁。有些法利賽人和撒都該人也來到他那裏受洗；但我們卻未見他們問：「我們當作甚麼呢？」 他們以為自己知道當作甚麼，與他能告訴他們的一樣清楚；又或者他們定意要行自己所喜悅的，任憑他怎麼說。但百姓、稅吏和兵丁，他們知道自己行事不當，理當改過，又深覺自己愚昧無知、不熟悉神的律法，便格外殷勤地查問：我們當作甚麼呢？ 請注意：1. 凡受了洗的人必須受教導，凡為人施洗的，有機會就當教導他們（太 28:19,20）。2. 凡在原則上承認並應許悔改的人，必須按自己的身分和境況，以具體的改正來印證這悔改。3. 凡要盡本分的人，必須渴慕認識自己的本分，並查問這本分。保羅歸信時所說的第一句好話，就是：「主啊，你要我作甚麼？」 這裏的人所查問的，不是*「這個人要作甚麼？」* 而是：我們當作甚麼？我們當結出甚麼與悔改相稱的果子來？如今約翰按各人的身分和崗位，一一回答他們。
（一）他告訴百姓的本分，就是要慈善待人（路 3:11）：有兩件衣裳的，自然有一件可以分給人的，就當分給——至少也當借給——那沒有的，叫他得以保暖。也許他看見聽眾中有些衣服過多，另有些人卻衣衫襤褸、瀕於凍死；他便勸那些有餘的，去賙濟那些缺乏必需品的。福音所求的，是憐憫而非祭物；其宗旨是要激發我們盡力行善。食物和衣裳是維持生命的兩大支柱；凡有食物有餘的，當分給那缺日用的飲食的，正如凡有衣裳有餘的當分給人一樣：我們所有的，不過是受託管理，必須照主人的吩咐使用。
（二）他告訴稅吏的本分——那些替皇帝收稅的人（路 3:13）：「除了例定的數目，不要多取。」 他們當在政府與商人之間秉公而行，收稅時不可欺壓百姓，也不可因任何手段使賦稅比律法所定的更重、更煩。他們不可因為自己的職責是防止百姓欺瞞君王，就因此憑手中的權柄苛待百姓——但凡有一點小小權柄的人，都容易濫用權柄：「不，要謹守你們的稅則，以為凱撒收凱撒之物為足，不要因多取而自肥。」公共的收入必用於公共的事奉，不可用來滿足個人的貪婪。請注意，他並沒有吩咐稅吏辭去職位，不再去收稅關；這職業本身是合法而必需的，只要在其中公義誠實即可。
（三）他告訴兵丁的本分（路 3:14）。有人以為這些兵丁屬猶太民族、信猶太教；也有人以為他們是羅馬人；因為猶太人不大可能服事羅馬人，羅馬人也不大可能在自己國家的駐軍中信任猶太人；若然，這便是外邦人歸信福音、順服福音的早期實例。軍人少有傾向信仰的；然而這些人卻順服了連施洗約翰這樣嚴格的事奉，並渴望從他那裏領受命令：「我們當作甚麼呢？」 那些比別人更常把性命握在手中、屢次面對死亡的人，理當查問自己當作甚麼，好安然見主。 約翰回答這查問時，並未叫他們放下武器、離開軍職，而是警戒他們防備兵丁常犯的罪；因為這就是與悔改相稱的果子——保守自己遠離自己的罪。 [1] 他們不可虧負他們駐紮其中、實際在他們管治之下的百姓：「不要以強暴待人。」 你們的職責是維持太平，防止人彼此施暴；你們自己卻不可向任何人施暴。 「不要威嚇人」（原文如此）；不要叫百姓驚恐；因為爭戰的刀劍，正如司法的刀劍一樣，只當使作惡的人懼怕，卻當保護行善的人。在你們駐紮之處不可粗暴；不可因恐嚇百姓而強索錢財。太平之時不可流爭戰之血；無論男女都不可無禮對待，也不可參與軍隊有時所行的野蠻破壞。他們也不可向政府誣告人，藉以自顯可畏、索取賄賂。[2] 他們不可虧負同營的兵丁；因為有人以為那不可誣告的警戒，是特別針對他們說的：「不要動輒向上級控告同袍，好向懷怨的人報仇，或暗中傾覆在上的人，奪取他們的位子。」不可壓迫人——七十士譯本在舊約幾處經文如此用這字，有人如此解。[3] 他們不可作亂，也不可為餉銀與將領爭競：「自己有錢糧就當知足。」 你們既得了所約定的，就不要因嫌少而發怨言。人之所以欺壓害人，正是因不滿於自己所有的；那些總以為自己不夠的人，為要得更多，就不惜以欺壓詐騙別人。這話也是對一切僕人的規矩：他們當以自己的工資為足；因為放縱自己於不滿中的人，必使自己暴露於許多試煉；善用眼前所有的，乃是智慧。
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
繁體中文
施洗約翰被囚
¹⁵ 百姓指望基督來的時候，人心裏都猜疑，或者約翰是基督。 ¹⁶ 約翰回答說：我是用水給你們施洗，但有一位能力比我更大的要來，我就是給他解鞋帶也不配。他要用聖靈與火給你們施洗。 ¹⁷ 他手裏拿著簸箕，要揚淨他的場，把麥子收在倉裏，把糠用不滅的火燒盡了。 ¹⁸ 約翰又用許多別的話勸百姓，向他們傳道。 ¹⁹ 只是分封的王希律，因他兄弟腓力妻子的希羅底的緣故，並因他所行的一切惡事，受了約翰的責備； ²⁰ 又另外添了一件，就是把約翰收在監裏。
我們如今正臨近主耶穌公開顯現的時刻；晨星出現之後，日頭降臨便不會太久。此處告訴我們：
一、百姓如何因約翰的傳道與施洗，得著機會思念彌賽亞，並且視他如已在門前、如今已經來到。如此，主的道就被「預備」好了，百姓也預備好迎接基督；因為當人的期望被挑起，他們所期盼的那位便加倍蒙悅納。如今他們既看見施洗約翰所傳的道何等優美，伴隨何等屬神的能力，又何等能革新這世代，1. 他們便立刻開始思想：如今正是彌賽亞顯現的時候了。權杖已經離了猶大，因為他們除了凱撒再沒有王；不但如此，從他兩腳之間的立法者也已離去，因為希律前不久殺了公會（sanhedrim）。但以理的七十個七如今即將期滿；故此不過三四年之後，他們便以為神的國快要顯出來了（路 19:11）。猶太人敗壞的境況從未如此需要改革，困苦的境況從未如此需要拯救，正是在此時。2. 他們接著的思想是：「他豈不是那要來的一位嗎？」「眾人都在心裏思想、推究約翰，他是不是基督。」他確實沒有他們普遍以為彌賽亞應有的外在排場與威儀；然而他的生活聖潔嚴謹，他的傳道大有能力且帶權柄，因此「我們為何不能認定他就是彌賽亞，不久就要脫去這偽裝，以更榮耀的樣式顯現呢？」請注意，凡引人思考、與自己推究的，便是為基督預備道路。
二、約翰如何否定一切自居為彌賽亞之尊榮的企圖，卻堅定他們對真正那位彌賽亞的期望（路 3:16,17）。約翰作為傳令使者的職任，乃是宣告「神的國」與那國的王「已經臨近」；因此，當他逐一告訴各樣的人他們當行的事（「你們當這樣行，當那樣行」）之後，他還告訴他們一件眾人都當行的事：他們必須指望彌賽亞不久即將顯現。這便成了對他們關於他自己的「議論」與爭辯的「回答」。他雖不知他們的心意，卻在宣告這事時「回答」了他們。
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他宣告自己所能作的極限，不過是「用水給他們施洗」。他無法觸及「聖靈」，也不能吩咐聖靈或在他身上運行；他只能勸他們「悔改」，並在悔改時應許罪得赦免；他不能在他們裏面動工使他們悔改，也不能將赦免賜給他們。
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他將他們交付、轉交（如同一樣）給耶穌基督，因他正是被差來為之「預備道路」的那位，他也樂於將自己在百姓情愛中所得的一切歸與基督，並要他們不再「爭論」約翰是不是彌賽亞，反倒要仰望那真正的彌賽亞。
(1.) 約翰承認彌賽亞具有比自己更大的「尊榮」，並且凡事上都比他更超越；他是那位「解鞋帶」自己也不「配」的；他不配作他最微小的僕人，為他穿鞋脫鞋。約翰是「先知」，更是「比先知更大」的，勝過舊約任何一位先知；但基督是比約翰更大的先知，因為眾先知（約翰也在其中）所以能說預言，既是「藉著基督的靈」，也是「藉著基督的恩」（彼前 1:10,11）。這是約翰來所傳的一大真理；但他表達的方式顯出他的謙卑，在其中他不僅向主耶穌「行公義」，更「歸榮耀」給他：「他是那位我連作僕人也不配趨前、也不配挨近的。」我們論及基督當如此高舉，論及自己當如此謙卑。
(2.) 他承認基督具有比自己更大的「能力」：「他『比我能力更大』，能作我所不能作的，既為信實之人帶來安慰，也使假冒為善與虛飾之人驚懼。」他們以為約翰身上帶著奇妙的能力；但與耶穌所要披戴的能力相比，那算得了甚麼？[1.] 約翰不過能「用水施洗」，作為他們當潔淨自己的憑據；但基督能、也必「用聖靈施洗」；他能賜下聖靈潔淨人心，不僅如「水」洗去外面的「污穢」，更如「火」煉淨裏面的「渣滓」，並「鎔化」金屬，使其可被鑄成「新的形狀」。[2.] 約翰不過能傳講「分別」的道，並用言語與記號「將貴重的和下賤的分別出來」；但基督手裏拿著「簸箕」，能、也必將麥子與糠徹底分開。他「要揚淨他的場」；這是他「自己的」，所以他必「揚淨」，必從他的教會中趕出不信不悔改的猶太人，並在他教會中堅固一切忠心跟從他的人。[3.] 約翰不過能向接受福音的人「說安慰的話」，像別的先知一樣「對義人說」他們必「得福」；但耶穌基督必「賜給他們安慰」。約翰不過能應許他們必得平安；但基督必使他們得平安：他「要把麥子收在倉裏」；那些善良、認真、踏實的人，他如今要收進他在地上的教會，教會也要由這樣的人組成，不久他還要將他們收進他在天上的教會，在那裏他們必永遠得蒙庇護。[4.] 約翰不過能「威嚇」假冒為善的人，告訴那些「不結果子的樹」他們必被「砍下」、被「丟在火裏」；但基督能執行那威嚇；那些如「糠」一般輕浮、虛妄、無益的人，「他要用不滅的火燒盡」。約翰在此引用瑪 3:18，4:1,2。「那時」，「場被揚淨之後，你們必歸回，將義人和惡人分別出來」，因為「那日子來到，必燒如火爐」。
福音書作者以一個 et cætera 作為約翰傳道記述的結尾（路 3:18）：「他又用許多別的話勸百姓，向他們傳道」，這些並未一一記下。第一，約翰是位「懇切」的傳道人。他是 parakalon——「勸勉」、「懇求」；他將真理緊扣聽眾的心，緊隨自己的教訓，如同滿有誠意的人。第二，他是位「務實」的傳道人。他的傳道多半是「勸勉」，激勵他們盡本分，引導他們行在其中，並非以新奇的玄思困擾他們。第三，他是位「貼近百姓」的傳道人。雖有文士和法利賽人，那些博學之士，赴他的傳道之會，也有撒都該人，那些自稱「自由思想」的人，他卻是向「百姓」講論，pros ton laan——「向平信徒」，並遷就他們的領悟力，因為他指望在他們中間最有成效。第四，他是位「傳福音」的傳道人，因為此處所用的字正是此意，euengelizeto——「他向百姓傳福音」；在一切「勸勉」中，他都引導人歸向基督，激發並鼓勵他們對「他」的期望。當我們將本分加諸人時，必須引導他們歸向基督，既為稱義，也為得力。第五，他是位「豐富」的傳道人：「他又傳了許多別的事」，polla men kai hetera——「許多不同的事」。他傳了許多，並不避諱宣講神全部的旨意；他在傳道上「多變」，好使那些不被一項真理摸著、感動、折服的人，可以被另一項真理摸著。
三、約翰的傳道如何被畫下句點。當他正處於有用之時、工作如此興旺之際，卻因希律的惡意被囚禁（路 3:19,20）：「分封的王希律因他責備自己」——不僅因他與兄弟腓力之妻希羅底行淫亂，更因「希律所行的許多別的惡事」（因為在一件事上邪惡的人，通常在許多事上也都如此）——他不能「忍受」，反倒因他的直言而心生憎惡，並在其餘一切惡事之外又「加添」了一項，這項實在是「比一切都更甚」的，就是「把約翰收在監裏」，把那燃燒發光之燈放在斗底下。他既不能忍受他的責備，別人也當被剝奪受他教訓與勸誡之益。他在監裏時，或許還能向就近他的人作一點善工；但與他若仍能如先前那樣走遍各處所能作的，實在不能相比。我們每逢想到希律行這事，不能不深生同情與哀歎；每逢想到神竟容許這事，也不能不讚歎神旨意的深邃，是我們無法測透的。難道那「在曠野呼喊之聲」要被禁聲嗎？難道這樣一位傳道者——本當被設立在聖殿院宇之中——竟要被囚在監裏嗎？但如此，他門徒的信心必須受試驗；如此，那棄絕他之人的不信必須受罰；如此，他必須在受苦上、也在傳道上作基督的先鋒；如此，他既為基督預備百姓約一年半之久，如今必須為他讓路，日頭既已升起，晨星自然隱沒。
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.
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The Genealogy of Christ
繁體中文
基督的家譜
²¹ 眾百姓都受了洗，耶穌也受了洗。正禱告的時候，天就開了，
²² 聖靈降臨在他身上，形狀彷彿鴿子；又有聲音從天上來，說：「你是我的愛子，我喜悅你。」
²³ 耶穌開頭傳道，年紀約有三十歲。依人看來，他是約瑟的兒子；約瑟是希里的兒子，
²⁴ 依次是瑪塔、利未、麥基、雅拿、約瑟的兒子，
²⁵ 依次是瑪他提亞、阿摩斯、拿鴻、以斯利、拿該的兒子，
²⁶ 依次是瑪押、瑪他提亞、西買、約瑟、猶大的兒子，
²⁷ 依次是約哈難、利撒、所羅巴伯、撒拉鐵、尼利的兒子，
²⁸ 依次是麥基、亞底、哥桑、以摩當、珥的兒子，
²⁹ 依次是約細、以利以謝、約令、瑪塔、利未的兒子，
³⁰ 依次是西面、猶大、約瑟、約南、以利亞敬的兒子，
³¹ 依次是米利亞、買南、瑪達他、拿單、大衛的兒子，
³² 依次是耶西、俄備得、波阿斯、撒門、拿順的兒子，
³³ 依次是亞米拿達、亞蘭、希斯崙、法勒斯、猶大的兒子，
³⁴ 依次是雅各、以撒、亞伯拉罕、他拉、拿鶴的兒子，
³⁵ 依次是西鹿、拉吳、法勒、希伯、沙拉的兒子，
³⁶ 依次是該南、亞法撒、閃、挪亞、拉麥的兒子，
³⁷ 依次是瑪土撒拉、以諾、雅列、瑪勒列、該南的兒子，
³⁸ 依次是以挪士、塞特、亞當的兒子，亞當是神的兒子。
福音書作者把約翰下監的事記在基督受洗之前，雖然約翰下監幾乎是在受洗之後一年；因為他要先講完約翰的事奉，然後才介紹基督的事奉。如今我們在這裏看見：
一、關於基督受洗的簡短記載，這事聖馬太已有更詳細的記述。耶穌來要受約翰的洗，祂也受了洗（路 3:21,22）。
1. 此處說：「眾百姓都受了洗」，然後「耶穌也受了洗」：即當時在場的一切人。基督情願最後受洗，在百姓之後、在最末後受洗；祂這樣謙卑自己、使自己無有名聲，如同最小的一個，甚至比最小的更小。祂看見這樣有大批人預備好要接受祂，便在那時顯現。
2. 此處特別記下基督受洗時「禱告」，這是馬太福音所沒有的：「也受了洗，正禱告的時候」。祂不像別人那樣「認罪」，因為祂沒有罪可認；但祂像別人那樣「禱告」，因為祂要這樣與父保持相交。注意，聖禮外在可見的記號所代表的內在屬靈恩典，必須藉禱告得著；所以禱告必須始終伴隨聖禮。我們有理由相信，基督此刻正是為那緊接著的神恩典的彰顯而禱告；祂祈求父的恩寵向祂顯明，並祈求聖靈降下。應許給基督的，祂必須藉禱告得著：「你求我，我就將……賜給你。」祂這樣要尊崇禱告，使我們與禱告相連，並在其中得著鼓勵。
3. 祂禱告時，「天就開了」。祂曾以大能分開諸水，為要從其中開出一條通往迦南的路；如今祂又以大能分開空氣——另一種流動的元素——為要開通與屬天迦南的相通之路。這樣，藉著基督向我們也「開了一條又新又活的路」進入至聖所；罪曾把天關閉，基督的禱告卻又重新開啟。禱告是「開天」的條例：「叩門，就給你們開門。」
4.「聖靈降臨在他身上，形狀彷彿鴿子」；我們的主耶穌如今要領受比以前更大的聖靈量度，以裝備祂履行先知的職分（賽 61:1）。祂開始傳道時，「主的靈在我身上」。如今這事以可感知的證據來表達，為要在祂的工作中鼓勵祂，並使施洗約翰得著滿足；因為約翰事先已被告訴，藉著這記號便要向他指明誰是基督。萊特富特博士認為，聖靈以形體降臨，是要顯明祂是有位格的實體，而不僅僅是神格的一種運行；這樣（他說），在福音開始之時，便有了一個完整、清晰、可感知的三位一體的彰顯；而這事在基督受洗時行，是最合宜的，因為基督要使洗禮之禮成為信奉三位一體道理——父、子、聖靈——之信仰的記號。
5. 有「聲音從天上來」，從父神而來，從「極大的榮光」中而來（彼後 1:17 如此表達）：「你是我的愛子。」此處和馬可福音都說是「對」基督說的；馬太福音則說是「關於」祂說的：「這是我的愛子。」兩者意義相同；這話本是為要向約翰作宣告，所以以「這是我的愛子」來表達最為恰當；這話同時也是對祂禱告的回答，所以以「你是」來表達最為貼切。論到彌賽亞，早有預言：「我要作他的父，他要作我的子」（撒下 7:14）。「我也要立他為長子」（詩 89:27）。也有預言說，祂是神「所揀選、心裏所喜悅」的（賽 42:1）；因此此處宣告：「你是我的愛子，我喜悅你。」
二、關於基督家譜的長篇記載，這事聖馬太只作了簡短的記述。此處有：
1. 祂的年齡：「耶穌開頭傳道，年紀約有三十歲。」約瑟站在法老面前時正是這年紀（創 41:46），大衛開始作王時也是這年紀（撒下 5:4），祭司也是在這年紀開始充分履行職任（民 4:3）。萊特富特博士認為，從此處的表達方式可以清楚看出，祂剛滿二十九歲，在「提斯利」月進入第三十個年頭；此後祂又活了三年半，死的時候是三十二歲半。基督傳道「三年半」的時間，在聖經中是非常值得注意的時期。以利亞的時候，天「關閉了三年零六個月」（路 4:25；雅 5:17）。這就是彌賽亞要「堅定盟約」的「一七之半」（但 9:27）。這段時期在先知書中以「一載、二載、半載」（但 12:7；啟 12:14）、「四十二個月」和「一千二百六十天」（啟 11:2,3）來表達。這正是見證人穿著毛衣說預言的固定時間，與基督卑微中傳道恰好同樣長。
2. 祂的家譜（路 3:23 等）。馬太已給了我們一些記載。馬太只上溯至亞伯拉罕，路加卻上溯至亞當。馬太的用意是要證明基督是亞伯拉罕的兒子，「地上的萬族都要因他得福」，並且祂是大衛寶座的繼承人；所以馬太從亞伯拉罕開始，把家譜下推到雅各——他是約瑟的父親、大衛家的男系繼承人：但路加的用意是要證明基督是那要傷蛇頭的「女人的後裔」，所以把家譜上溯到亞當，並從以里（即希里）開始——他不是約瑟的父親，乃是童女馬利亞的父親。有人認為，我們的譯者一路插入的補充詞並不正確，這裏不當讀作「依次是」約瑟是希里的兒子，而應讀作「依次是」耶穌；祂是「約瑟的兒子，以里的兒子，瑪塔的兒子」等；而「他是」——即耶穌——「塞特的兒子，亞當的兒子，神的兒子」（路 3:38）。兩位福音書作者在基督家譜上的差異，一向是吹毛求疵的不信者的絆腳石，但這絆腳石已藉著博學之士——無論是教會早期或後世——的勞苦被挪去，我們在此便不再贅述。馬太從所羅門追溯家譜，其所羅門的天然血脈既終於耶哥尼雅，那合法的權利便轉移到撒拉鐵——他是拿單（大衛的另一個兒子）家的人；路加在此追尋的就是這條脈絡，所以省略了一切猶大王。我們的救恩並不依賴我們能否解決這一切難題，這對我們實在是好的；福音書的神聖權威也毫不因此而削弱；因為福音書作者並非被認為憑自己的知識或藉神的默示寫下這些家譜，而是從猶太人可靠的族譜記錄——紋章官的簿冊——中抄錄出來，所以他們不得不照著記錄；他們在其中找到了雅各（約瑟之父）的家譜，正如馬太所記；又找到了希里（馬利亞之父）的家譜，正如路加此處所記。這就是 hos enomizeto（路 3:23）的意思——不是「依人看來」（僅指約瑟），而是 uti sancitum est lege——「正如簿冊中所記」，即正如記錄所載；由此顯明耶穌無論按父系或母系都是大衛的子孫——這就是從他們自己記錄中摘出的證據，當時人人都可以自由地與原檔對照，福音書作者無需再進一步；他們若偏離那記錄，反倒不能達成目的。當時無人反駁，這對我們如今就是足夠的證明，證明這是個真確的副本；更值得注意的是，當那些猶太族譜記錄在這些摘錄之後又存留了三、四十年——足夠為福音書作者在此事上作辯護——便與猶太國家和民族一同喪失毀壞了；因為如今再也用不著它們了。
在亞伯拉罕與挪亞之間出現了一個難題，使我們有些困惑（路 3:35,36）。沙拉被稱為「該南的兒子」，而該南是「亞法撒的兒子」；然而沙拉本是亞法撒的兒子（創 10:24；11:12），那裏並無該南其人。但關於這一點，可以這樣說就足夠了：七十士譯本——他們在救主出生之前就把舊約譯成希臘文——為著只有他們自己最清楚的原因，把那個該南插入了；聖路加既在「希臘化的猶太人」中寫作，就不得不使用那譯本，因此只好照他所見到的接受。
家譜以這話作結：「亞當是神的兒子。」（1）有人認為這是指亞當；他在特別意義上是「神的兒子」，因為比起他任何後裔，他更是神直接創造的後裔。（2）有人認為這是指基督，這樣就使這家譜的最後幾個字標明了祂的神人二性。祂既是「亞當的兒子」，又是「神的兒子」，好叫祂作神與亞當眾子之間合宜的中保，並叫亞當的眾子因著祂成為「神的兒子」。
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.
關於我們主耶穌的事，從他十二歲到三十歲開始出來傳道，期間沒有任何記載。我們常常想，若是有關於他的日記，或至少是大事記，對我們該是何等的快樂和益處；但無限的智慧認為適合賜給我們的，我們已經有了；我們若不善用已有的，縱然有更多的，也不會善用。福音書作者的偉大用意，是要為我們記述我們當信靠、並賴以得救的基督的福音：而這福音是從約翰的事奉和施洗開始的，因此他們便急忙為我們記述這事。我們也許會想，路加若把馬太和馬可所記的完全略過，只寫新的內容——正如他在前兩章所行的那樣——該多好。但聖靈的旨意是要有些事憑兩個、甚至三個見證人的口得以確立；我們不可把這看作無謂的重複，只要我們以相應的情感重新默想這些事，也就不會如此看了。在本章中我們看到：一、約翰施洗的開端，以及其宗旨和用意（路三1-6）。他對眾人的勸勉（路三7-9），以及他對那些想知道自己當盡之本分的人所給的具體指示（路三10-14）。二、他向他們宣告彌賽亞即將來到（路三15-18），並附帶（雖然此事發生在下文之後）提及他下監的事（路三19-20）。三、基督來受約翰的洗，並由此開始履行他先知的職分（路三21-22）。四、他的家譜，一直記到亞當（路三23-38）。