---
title: "Clarke"
description: "Verse Luke 3:1. Fifteenth year — This was the fifteenth of his principality and thirteenth of his monarchy: for he was two years joint emperor, previously"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/luke/3"
---

Verse [Luke 3:1](../../../kjv/luke/3/1). ***Fifteenth year*** — This was the *fifteenth* of his *principality* and *thirteenth* of his monarchy: for he was *two* years joint emperor, previously to the death of Augustus.
***Tiberius Caesar*** — This emperor succeeded Augustus, in whose reign Christ was born. He began his reign August 19, A.D. 14, reigned twenty-three years, and died March 16, A.D. 37, aged seventy eight years. He was a most infamous character. During the latter part of his reign especially, he did all the mischief he possibly could; and that his tyranny might not end with his life, he chose *Caius* *Caligula* for his successor, merely on account of his bad qualities; and of whom he was accustomed to say, *This young prince* *will be a SERPENT to the Roman people, and a PHAETHON to the rest* *of mankind*.
***Herod*** — This was *Herod Antipas*, the son of *Herod* the *Great* who murdered the innocents. It was the same Herod who beheaded John Baptist, and to whom our Lord was sent by Pilate. See the account of the Herod family in the notes on [Matthew 2:1](../../../kjv/matthew/2/1).
***Iturea and Trachonitis*** — Two provinces of Syria, on the confines of Judea.
***Abilene*** — Another province of Syria, which had its name from *Abila*, its chief city.
These estates were left to *Herod Antipas* and his brother *Philip* by the *will* of their father, *Herod* the Great; and were confirmed to them by the decree of *Augustus*.
That *Philip* was tetrarch of *Trachonitis*, in the fifteenth year of Tiberius, we are assured by Josephus, who says that Philip the brother of Herod died in the twentieth year of Tiberius, after he had governed *Trachonitis, Batanea*, and *Gaulonitis thirty-seven* years. *Antiq*. b. xviii. c. 5, s. 6. And Herod continued tetrarch of Galilee till he was removed by *Caligula*, the successor of Tiberius. *Antiq*. b. xviii. c. 8, s. 2.
That *Lysanius* was tetrarch of *Abilene* is also evident from *Josephus*. He continued in this government till the Emperor *Claudius* took it from him, A.D. 42, and made a present of it to *Agrippa*. See *Antiq*. b. xix. c. 5, s. 1.
*Tetrarch* signifies the *ruler of the fourth part of a country*. [Matthew 14:1](../../../kjv/matthew/14/1); [Matthew 14:1](../../../kjv/matthew/14/1).

Verse [Luke 3:2](../../../kjv/luke/3/2). ***Annas and Caiaphas being the high priests*** — Caiaphas was the son-in-law of Annas or Ananias, and it is supposed that they exercised the high priest's office by turns. It is likely that Annas only was considered as high priest; and that Caiaphas was what the Hebrews termed כהן משנה *cohen mishneh*, or סגן כהנים *sagan cohanim*, the high priest's *deputy*, or ruler of the temple. [Matthew 2:4](../../../kjv/matthew/2/4), and [John 18:13](../../../kjv/john/18/13).
The facts which St. Luke mentions here tend much to confirm the truth of the evangelical history. Christianity differs widely from *philosophic system*; it is *founded* in the goodness and authority of God; and *attested* by historic facts. It differs also from *popular* *tradition*, which either has had no pure *origin*, or which is lost in *unknown* or *fabulous antiquity*. It differs also from *pagan* and *Mohammedan* revelations, which were fabricated in a corner, and had no witnesses. In the above verses we find the *persons*, the *places*, and the *times* marked with the utmost exactness. It was under the first *Caesars* that the preaching of the Gospel took place; and in their time, the facts on which the whole of Christianity is founded made their appearance: an age the most *enlightened*, and best *known* from the multitude of its historic records. It was in Judea, where every thing that professed to come from God was scrutinized with the most *exact* and *unmerciful criticism*. In writing the history of Christianity, the evangelists appeal to certain facts which were publicly transacted in such places, under the government and inspection of such and such persons, and in such particular times. A thousand persons could have confronted the falsehood, had it been one! These appeals are made - a challenge is offered to the Roman government, and to the Jewish rulers and people - a new religion has been introduced in such a place, at such a time - this has been accompanied with such and such facts and miracles! Who can disprove this? All are silent. None appears to offer even an objection. The cause of infidelity and irreligion is at stake! If these facts cannot be disproved, the religion of Christ must triumph. None appears because none could appear. Now let it be observed, that the persons of *that time*, only, could confute these things had they been false; they never attempted it; therefore these facts are absolute and incontrovertible truths: this conclusion is necessary. Shall a man then give up his faith in such attested facts as these, because, more than a *thousand* years after, an infidel creeps out, and *ventures* publicly to sneer at what his iniquitous soul hopes is not true!
***The word of God came unto John*** — That is, the Holy Spirit that revealed to him this doctrine of salvation. This *came upon* him in the *desert*, where he was living in such a state of austerity as gave him full right to preach all the rigours of penitence to others. Thus we find that the first preachers, historians, and followers of the doctrines of the Gospel were men eminent for the *austerity* of their *lives*, the *simplicity* of their *manners*, and the *sanctity* of their *conduct*; they were authorized by God, and filled with the most precious gifts of his Spirit. And what are the *apostles* which the *new philosophy* sends us? Philosophers full of themselves, not guided by the *love* of truth or *wisdom*, but ever seeking their own glory; in constant hostility among themselves, because of their separate pretensions to particular discoveries, of the honour of which they would almost as soon lose life as be deprived. Who are they? Men of a mortified life and unblamable conversation? No - they are *poets* and *poetasters*; composers of *romances, novels, intrigues, farces, comedies*, &c., full of extravagance and impurity. They are pretended *moralists* that preach up *pleasure* and *sensual gratification*, and dissolve, as far as they can, the *sacred* and *civil* ties that unite and support society. They are men whose guilt is heightened by their assuming the sacred name of *philosophers*, and dignifying their impure system with a name at which *Philosophy* herself *blushes* and *bleeds*.

Verse [Luke 3:3](../../../kjv/luke/3/3). ***The baptism of repentance*** — See Clarke on [Matthew 3:4-6](../../../kjv/matthew/3/4-6), and [Mark 1:1](../../../kjv/mark/1/1); [Mark 1:1](../../../kjv/mark/1/1), &c., and [Mark 16](../../../kjv/mark/16) at the end.

Verse [Luke 3:4](../../../kjv/luke/3/4). ***Prepare ye the way*** — It was customary for the Hindoo kings, when on journeys, to send a certain class of the people two or three days before them, to command the inhabitants to clear the ways. A very necessary precaution where there are no public roads. - WARD.

Verse [Luke 3:5](../../../kjv/luke/3/5). ***Every valley shall be filled*** — All hinderances shall be taken out of the way: a quotation from the Greek version of [Isaiah 40:4](../../../kjv/isaiah/40/4), containing an allusion to the preparations made in rough countries to facilitate the march of mighty kings and conquerors. See the instance produced on [Matthew 3:3](../../../kjv/matthew/3/3).

Verse 7. - 9. On this account of the Baptist's *mode* of *preaching*, see Clarke's notes on [Matthew 3:7-11](../../../kjv/matthew/3/7-11).

Verse [Luke 3:10](../../../kjv/luke/3/10). ***What shall we do then?*** — The preaching of the Baptist had been accompanied with an uncommon effusion of that Spirit which convinces of sin, righteousness, and judgment. The people who heard him now earnestly begin to inquire *what they must do to* *be saved*? They are conscious that they are exposed to the judgments of the Lord, and they wish to escape from the coming wrath.

Verse [Luke 3:11](../../../kjv/luke/3/11). ***He that hath two coats***, &c.] He *first* teaches the great mass of the *people* their duty to each other. They were *uncharitable* and *oppressive*, and he taught them not to expect any *mercy* from the hand of God, while they acted towards others in opposition to its dictates. If men be unkind and uncharitable towards each other, how can they expect the mercy of the Lord to be extended towards themselves?

Verse [Luke 3:12](../../../kjv/luke/3/12). ***Then came also publicans*** — He next instructs the *tax-gatherers* in the proper discharge of their duty: though it was an office detested by the Jews at large, yet the Baptist does not condemn it. It is only the *abuse* of it that he speaks against. If *taxes* be necessary for the support of a state, there must be *collectors* of them; and the collector, if he properly discharge his duty, is not only a useful, but also a respectable officer. But it seems the Jewish tax-gatherers exacted much more from the people than government authorized them to do, [Luke 3:13](../../../kjv/luke/3/13), and the surplus they pocketed. See the conduct of many of our *surveyors* and *assessors*. They are oppressors of the people, and enrich *themselves* by unjust *surcharges*. This, I am inclined to think, is too common an evil; and the executive government is often the *people's scape-goat*, to bear the crimes of its officers, crimes in which it has no concern. For an account of the *publicans*, [Matthew 5:46](../../../kjv/matthew/5/46); [Matthew 5:46](../../../kjv/matthew/5/46).

Verse [Luke 3:14](../../../kjv/luke/3/14). ***The soldiers likewise demanded of him*** — He, *thirdly*, instructs those among the *military*. They were either Roman soldiers, or the soldiers of Herod or Philip. Use no violence to any, μηδενα διασεισητε, do not *extort money* or *goods* by *force* or *violence* from any. This is the import of the words *neminein* *concutite*, used here by the Vulgate, and points out a crime of which the Roman soldiers were notoriously guilty, their own writers being witnesses. *Concussio* has the above meaning in the Roman law. See RAPHELIUS *in loco*.
***Neither accuse*****any*****falsely*** — Or, *on a frivolous pretence*- μηδε συκοφαντησητε, *be not sycophants*, like those who are base flatterers of their masters, who to ingratiate themselves into their esteem, malign, accuse, and impeach the innocent. Bishop PEARCE observes that, when the *concussio* above referred to did not produce the effect they wished, they often *falsely accused* the persons, which is the reason why this advice is added. [Luke 19:7](../../../kjv/luke/19/7).
***Be content with your wages.*** — οψωνιοις. The word signifies not only the *money* which was allotted to a Roman soldier, which was *tico oboli*, about three halfpence per day, but also the necessary supply of *wheat, barley*, &c. See *Raphelius*.

Verse [Luke 3:15](../../../kjv/luke/3/15). ***Whether he were the Christ*** — So general was the reformation which was produced by the Baptist's preaching that the people were ready to consider *him* as the promised Messiah. Thus John came in the spirit and power of Elijah, and *reformed all* *things*; showed the *people*, the *tax-gatherers*, and the *soldiers*, their respective duties, and persuaded them to put away the evil of their doings. [Matthew 17:11](../../../kjv/matthew/17/11); [Matthew 17:11](../../../kjv/matthew/17/11).

Verse [Luke 3:16-17](../../../kjv/luke/3/16-17). On these verses see [Matthew 3:11-12](../../../kjv/matthew/3/11-12), and [Mark 1:7-8](../../../kjv/mark/1/7-8), and particularly *Clarke's note on "*[John 3:5](../../../kjv/john/3/5)*"*.

Verse [Luke 3:19](../../../kjv/luke/3/19). ***Herod the tetrarch*** — See this subject explained at large, [Matthew 14:1](../../../kjv/matthew/14/1), c., and [Luke 6:21](../../../kjv/luke/6/21) [Luke 6:23](../../../kjv/luke/6/23).

Verse [Luke 3:21](../../../kjv/luke/3/21). ***Jesus - being baptized*** — See on [Luke 3:16](../../../kjv/luke/3/16); [Luke 3:17](../../../kjv/luke/3/17).

Verse [Luke 3:23](../../../kjv/luke/3/23). ***Thirty years of age*** — This was the age required by the law, to which the priests must arrive before they could be installed in their office: [Numbers 4:3](../../../kjv/numbers/4/3).
***Being (as was supposed) the son of Joseph*** — This same phrase is used by *Herodotus* to signify one who was only *reputed* to be the son of a particular person: τουτον παις νομιζεται *he was SUPPOSED* *to be this man's son*.
Much learned labour has been used to reconcile this genealogy with that in St. Matthew, [Matthew 1:1-17](../../../kjv/matthew/1/1-17), and there are several ways of doing it; the following, which appears to me to be the *best*, is also the most *simple* and *easy*. For a more elaborate discussion of the subject, the reader is referred to the *additional observations* at the end of the chapter.
MATTHEW, in *descending* from Abraham to Joseph, the spouse of the blessed virgin, speaks of SONS *properly such*, by way of natural generation: *Abraham begat Isaac, and Isaac begat Jacob*, c. But *Luke*, in *ascending* from the Saviour of the world to GOD himself, speaks of *sons* either *properly* or *improperly such*: on this account he uses an *indeterminate* mode of expression, which may be applied to sons either *putatively* or *really* such. *And Jesus* *himself began to be about thirty years of age, being, as was* *SUPPOSED the son of Joseph-of Heli-of Matthat*, c. This receives considerable support from *Raphelius's* method of reading the original ων (ὡς ενομιζετο υἱος Ιωσηφ) του Ἡλι, *being (when* *reputed the son of Joseph) the son of Heli*, &c. That St. Luke does not always speak of sons *properly* such, is evident from the first and last person which he names: *Jesus Christ* was only the *supposed* son of Joseph, because Joseph was the husband of his mother Mary: and *Adam*, who is said to be the *son of God*, was such only by *creation*. After this observation it is next necessary to consider, that, in the genealogy described by St. Luke, there are two sons *improperly* such: i.e. *two sons-in-law*, instead of two sons.
As the Hebrews never permitted *women* to enter into their genealogical tables, whenever a family happened to end with a *daughter*, instead of naming *her* in the genealogy, they inserted her *husband*, as the *son* of him who was, in reality, but his *father-in-law*. This import, bishop Pearce has fully shown, νομιζεσθαι bears, in a variety of places-Jesus was *considered* *according to law*, or *allowed custom*, to be the son of Joseph, as *he* was of Heli.
The two *sons-in-law* who are to be noticed in this genealogy are *Joseph* the son-in-law of *Heli*, whose *own* father was Jacob, [Matthew 1:16](../../../kjv/matthew/1/16) and *Salathiel*, the son-in-law of *Neri*, whose own father was *Jechonias*: [1 Chronicles 3:17](../../../kjv/1-chronicles/3/17), and [Matthew 1:12](../../../kjv/matthew/1/12). This remark alone is sufficient to remove every difficulty. Thus it appears that Joseph, *son* of *Jacob*, according to St. Matthew, was *son-in-law* of *Heli*, according to St. Luke. And *Salathiel, son* of *Jechonias*, according to the former, was *son-in-law* of *Neri*, according to the latter.
Mary therefore appears to have been the daughter of Heli; so called by abbreviation for *Heliachim*, which is the same in Hebrew with *Joachim*.
Joseph, son of Jacob, and Mary; daughter of Heli, were of the *same* family: both came from *Zerubbabel*; Joseph from *Abiud*, his eldest son, [Matthew 1:13](../../../kjv/matthew/1/13), and Mary by *Rhesa*, the youngest. See [Luke 3:27](../../../kjv/luke/3/27).
*Salathiel* and *Zorobabel*, from whom St. Matthew and St. Luke cause Christ to proceed, were themselves descended from *Solomon* in a direct line: and though St. Luke says that Salathiel was *son* of *Neri*, who was descended from *Nathan*, Solomon's eldest brother, [1 Chronicles 3:5](../../../kjv/1-chronicles/3/5), this is only to be understood of his having espoused *Nathan's daughter*, and that *Neri* dying, probably, without male issues the two branches of the family of David, that of *Nathan* and that of *Solomon*, were both united in the person of *Zerubbabel*, by the marriage of *Salathiel*, chief of the regal family of Solomon, with the daughter of *Neri*, chief and heretrix of the family of *Nathan*. Thus it appears that Jesus, son of Mary, reunited in himself all the blood, privileges, and rights of the whole family of David; in consequence of which he is emphatically called, *The* *son of David*. It is worthy of being remarked that St. Matthew, who wrote principally for the *Jews*, extends his genealogy to *Abraham* through whom the promise of the Messiah was given to the Jews; but St. Luke, who wrote his history for the instruction of the *Gentiles*, extends his genealogy to *Adam*, to whom the promise of the Redeemer was given in behalf of himself and of all his posterity. [Matthew 1:1](../../../kjv/matthew/1/1), &c.

Verse [Luke 3:36](../../../kjv/luke/3/36). ***Of Cainan*** — This *Cainan*, the son of *Arphaxad*, and father of *Sala*, is not found in any other Scripture genealogy. See [Genesis 10:24](../../../kjv/genesis/10/24); [Genesis 11:12](../../../kjv/genesis/11/12); [1 Chronicles 1:18](../../../kjv/1-chronicles/1/18); [1 Chronicles 1:24](../../../kjv/1-chronicles/1/24), where *Arphaxad* is made the father of *Sala*, and no mention at all made of *Cainan*. Some suppose that *Cainan* was a surname of *Sala*, and that the names should be read *together* thus, *The son of Heber, the* *son of Salacainan, the son of Arphaxad*, c. If this does not *untie* the knot, it certainly *cuts* it and the reader may pass on without any great scruple or embarrassment. There are many sensible observations on this genealogy in the notes at the end of Bishop Newcome's Harmony.

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