2 during the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness.
3 He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins.
4 As it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness, ‘Make ready the way of the Lord. Make his paths straight.
5 Every valley will be filled. Every mountain and hill will be brought low. The crooked will become straight, and the rough ways smooth.
6 All flesh will see God’s salvation.’”
7 He said therefore to the multitudes who went out to be baptized by him, “You offspring of vipers, who warned you to flee from the wrath to come?
8 Therefore produce fruits worthy of repentance, and don’t begin to say among yourselves, ‘We have Abraham for our father;’ for I tell you that God is able to raise up children to Abraham from these stones!
9 Even now the ax also lies at the root of the trees. Every tree therefore that doesn’t produce good fruit is cut down and thrown into the fire.”
10 The multitudes asked him, “What then must we do?”
11 He answered them, “He who has two coats, let him give to him who has none. He who has food, let him do likewise.”
12 Tax collectors also came to be baptized, and they said to him, “Teacher, what must we do?”
13 He said to them, “Collect no more than that which is appointed to you.”
14 Soldiers also asked him, saying, “What about us? What must we do?” He said to them, “Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages.”
15 As the people were in expectation, and all men reasoned in their hearts concerning John, whether perhaps he was the Christ,
16 John answered them all, “I indeed baptize you with water, but he comes who is mightier than I, the strap of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire.
17 His winnowing fan is in his hand, and he will thoroughly cleanse his threshing floor, and will gather the wheat into his barn; but he will burn up the chaff with unquenchable fire.”
18 Then with many other exhortations he preached good news to the people,
19 but Herod the tetrarch, being reproved by him for Herodias, his brother’s wife, and for all the evil things which Herod had done,
20 added this also to them all, that he shut up John in prison.
21 Now when all the people were baptized, Jesus also had been baptized and was praying. The sky was opened,
22 and the Holy Spirit descended in a bodily form like a dove on him; and a voice came out of the sky, saying “You are my beloved Son. In you I am well pleased.”
23 Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli,
24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,
25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,
26 the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah,
27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,
28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er,
29 the son of Jose, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,
30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonan, the son of Eliakim,
31 the son of Melea, the son of Menan, the son of Mattatha, the son of Nathan, the son of David,
32 the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon,
33 the son of Amminadab, the son of Aram, the son of Hezron, the son of Perez, the son of Judah,
34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,
35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,
36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,
37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,
38 the son of Enos, the son of Seth, the son of Adam, the son of God.
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 3:2The Son of God being about to gather together the Church, commences His work in His servant. And so it is well said, The word, of the Lord came to John, that the Church should begin not from man, but from the Word. But Luke, in order to declare that John was a prophet, rightly used these few words, The word of the Lord came to him. He adds nothing else, for they need not their own judgment who are filled with the Word of God. By saying this one thing, he has therefore declared all. But Matthew and Mark desired to show him to be a prophet, by his raiment, his girdle, and his food.
The Son of God being about to gather together the Church, commences His work in His servant. And so it is well said, The word, of the Lord came to John, that the Church should begin not from man, but from the Word. But Luke, in order to declare that John was a prophet, rightly used these few words, The word of the Lord came to him. He adds nothing else, for they need not their own judgment who are filled with the Word of God. By saying this one thing, he has therefore declared all. But Matthew and Mark desired to show him to be a prophet, by his raiment, his girdle, and his food.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:1–2; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 3:12–14Great is the force of virtue that makes the rich seek the way of salvation from the poor, from him that has nothing. … But John’s desire when he spoke to the Publicans and soldiers, was to bring them over to a higher wisdom, for which as they were not fitted, he reveals to them commoner truths, lest if he put forward the higher they should pay no attention thereto, and be deprived of the others also.
Great is the force of virtue that makes the rich seek the way of salvation from the poor, from him that has nothing. … But John’s desire when he spoke to the Publicans and soldiers, was to bring them over to a higher wisdom, for which as they were not fitted, he reveals to them commoner truths, lest if he put forward the higher they should pay no attention thereto, and be deprived of the others also.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:12–14; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 3:23–38Matthew indeed wished to set forth God descending to our mortality; accordingly at the beginning of the Gospel he recounted the generations from Abraham to the birth of Christ in a descending scale. But Luke, not at the beginning, but after the baptism of Christ, relates the generation not descending but ascending, as if marking out rather the high priest in the expiation of sins, of whom John bore testimony, saying, Behold, who takes away the sins of the world. But by ascending he comes to God, to whom we are reconciled, being cleansed and expiated.
Matthew indeed wished to set forth God descending to our mortality; accordingly at the beginning of the Gospel he recounted the generations from Abraham to the birth of Christ in a descending scale. But Luke, not at the beginning, but after the baptism of Christ, relates the generation not descending but ascending, as if marking out rather the high priest in the expiation of sins, of whom John bore testimony, saying, Behold, who takes away the sins of the world. But by ascending he comes to God, to whom we are reconciled, being cleansed and expiated.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:23–38; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 3:10–11Because a coat is more necessary for our use than a cloak, it belongs to the bringing forth of fruits worthy of repentance, that we should divide with our neighbors not only our superfluities but those which are absolutely necessary to us, as our coat, or the meat with which we support our bodies; … Therefore that precept is given of dividing with one’s neighbor the two coats, since if one is divided no one is clothed. But we must remark in this, of how much value are works of mercy, since of the works worthy of repentance these are enjoined before all others.
Because a coat is more necessary for our use than a cloak, it belongs to the bringing forth of fruits worthy of repentance, that we should divide with our neighbors not only our superfluities but those which are absolutely necessary to us, as our coat, or the meat with which we support our bodies; … Therefore that precept is given of dividing with one’s neighbor the two coats, since if one is divided no one is clothed. But we must remark in this, of how much value are works of mercy, since of the works worthy of repentance these are enjoined before all others.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:10–11; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 3:38For this reason he closes the generations in God, that we may learn that those fathers who intervene, Christ will raise up to God, and make them sons of God, and that it might be believed also that the birth of Christ was without seed
For this reason he closes the generations in God, that we may learn that those fathers who intervene, Christ will raise up to God, and make them sons of God, and that it might be believed also that the birth of Christ was without seed
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:38; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Luke 3:12–14The publicans are not only exhorted, in general terms, to repent, but the duties peculiar to their calling are demanded: for we know that, besides the general rule of the law, each person ought to consider what is required by the nature of the employment to which he has been called. … At the same time, we draw this inference, that it is quite as lawful for a Christian man to receive or levy taxes, as for a magistrate to impose them. … John does not order the soldiers to throw away their arms, and to relinquish their oath; but he forbids them to pillage the wretched people under the pretense of their duty as soldiers, to bring false accusations against the innocent, and to be guilty of extortions, -- all of which crimes the greater part of them were accustomed to practice. … John's office was, to make ready a people prepared for the Lord, (Luke 1:17) and there is no doubt that it was entirely and faithfully performed.
The publicans are not only exhorted, in general terms, to repent, but the duties peculiar to their calling are demanded: for we know that, besides the general rule of the law, each person ought to consider what is required by the nature of the employment to which he has been called. … At the same time, we draw this inference, that it is quite as lawful for a Christian man to receive or levy taxes, as for a magistrate to impose them. … John does not order the soldiers to throw away their arms, and to relinquish their oath; but he forbids them to pillage the wretched people under the pretense of their duty as soldiers, to bring false accusations against the innocent, and to be guilty of extortions, -- all of which crimes the greater part of them were accustomed to practice. … John's office was, to make ready a people prepared for the Lord, (Luke 1:17) and there is no doubt that it was entirely and faithfully performed.
John Calvin, Commentaries, on 3:12–14; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 3:21Christ 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. … 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. … Thus he would put an honour upon prayer, would tie us to it, and encourage us in it. … 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.
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. … 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. … Thus he would put an honour upon prayer, would tie us to it, and encourage us in it. … 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.
Matthew Henry, Commentary on the Whole Bible, on 3:21–22; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Luke 3:38which was the son of God: not begotten, as all the rest were, by their immediate parents, but created by God, in a supernatural manner, out of the dust of the earth, and quickened with the breath of God: … even up to Adam; to whom the Messiah was first promised, and who was a type of the second Adam, from whom he descended, though not by ordinary generation; nay, even to God himself
which was the son of God: not begotten, as all the rest were, by their immediate parents, but created by God, in a supernatural manner, out of the dust of the earth, and quickened with the breath of God: … even up to Adam; to whom the Messiah was first promised, and who was a type of the second Adam, from whom he descended, though not by ordinary generation; nay, even to God himself
John Gill, An Exposition of the Old and New Testament, on 3:38; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Luke 3
Luke 3:2–38, World English Bible
Luke 3 in the Bible · Told in the Story: Chapter 5, Joseph’s Dream, Chapter 10, A Voice in the Wilderness, Chapter 11, The Baptism and the Testing, Chapter 16, The Year of the Lord’s Favor
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 3:2The Son of God being about to gather together the Church, commences His work in His servant. And so it is well said, The word, of the Lord came to John, that the Church should begin not from man, but from the Word. But Luke, in order to declare that John was a prophet, rightly used these few words, The word of the Lord came to him. He adds nothing else, for they need not their own judgment who are filled with the Word of God. By saying this one thing, he has therefore declared all. But Matthew and Mark desired to show him to be a prophet, by his raiment, his girdle, and his food.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:1–2; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 3:12–14Great is the force of virtue that makes the rich seek the way of salvation from the poor, from him that has nothing. … But John’s desire when he spoke to the Publicans and soldiers, was to bring them over to a higher wisdom, for which as they were not fitted, he reveals to them commoner truths, lest if he put forward the higher they should pay no attention thereto, and be deprived of the others also.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:12–14; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 3:23–38Matthew indeed wished to set forth God descending to our mortality; accordingly at the beginning of the Gospel he recounted the generations from Abraham to the birth of Christ in a descending scale. But Luke, not at the beginning, but after the baptism of Christ, relates the generation not descending but ascending, as if marking out rather the high priest in the expiation of sins, of whom John bore testimony, saying, Behold, who takes away the sins of the world. But by ascending he comes to God, to whom we are reconciled, being cleansed and expiated.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:23–38; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 3:10–11Because a coat is more necessary for our use than a cloak, it belongs to the bringing forth of fruits worthy of repentance, that we should divide with our neighbors not only our superfluities but those which are absolutely necessary to us, as our coat, or the meat with which we support our bodies; … Therefore that precept is given of dividing with one’s neighbor the two coats, since if one is divided no one is clothed. But we must remark in this, of how much value are works of mercy, since of the works worthy of repentance these are enjoined before all others.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:10–11; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 3:38For this reason he closes the generations in God, that we may learn that those fathers who intervene, Christ will raise up to God, and make them sons of God, and that it might be believed also that the birth of Christ was without seed
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 3:38; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Luke 3:12–14The publicans are not only exhorted, in general terms, to repent, but the duties peculiar to their calling are demanded: for we know that, besides the general rule of the law, each person ought to consider what is required by the nature of the employment to which he has been called. … At the same time, we draw this inference, that it is quite as lawful for a Christian man to receive or levy taxes, as for a magistrate to impose them. … John does not order the soldiers to throw away their arms, and to relinquish their oath; but he forbids them to pillage the wretched people under the pretense of their duty as soldiers, to bring false accusations against the innocent, and to be guilty of extortions, -- all of which crimes the greater part of them were accustomed to practice. … John's office was, to make ready a people prepared for the Lord, (Luke 1:17) and there is no doubt that it was entirely and faithfully performed.
John Calvin, Commentaries, on 3:12–14; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 3:21Christ 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. … 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. … Thus he would put an honour upon prayer, would tie us to it, and encourage us in it. … 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.
Matthew Henry, Commentary on the Whole Bible, on 3:21–22; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Luke 3:38which was the son of God: not begotten, as all the rest were, by their immediate parents, but created by God, in a supernatural manner, out of the dust of the earth, and quickened with the breath of God: … even up to Adam; to whom the Messiah was first promised, and who was a type of the second Adam, from whom he descended, though not by ordinary generation; nay, even to God himself
John Gill, An Exposition of the Old and New Testament, on 3:38; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.