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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 3:15–20. His four-level outline is real structure in the source text, so it is rendered as structure.
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 Caesar; 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, Luk 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, Luk 3:16, Luk 3:17. 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, Pe1 1:10, Pe1 1:11. 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; Mal 4:1, Mal 4:2. 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 caetera (Luk 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 parakalōn - 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, euēngelizeto - 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 (Luk 3:19, Luk 3:20): 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.
Historical interpretation
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But we marvel at John, because among them that are born of women there was not a greater than he, for by his good deeds he had been exalted to so high a fame for virtue, that by many he was supposed to be Christ. But what is much more marvellous he feared not Herod, nor dreaded death, as it follows, But Herod the tetrarch being reproved by him.
(non occ.) He is called the tetrarch, to distinguish him from the other Herod, in whose reign Christ was born, and who was king, but this Herod was tetrarch. Now his wife was the daughter of Aretas, king of Arabia, but he had sacrilegiously married his brother Philip's wife, though she had offspring by his brother. For those only were allowed to do this whose brothers died without issue. For this the Baptist had censured Herod. First indeed he heard him attentively, for he knew that his words were weighty and full of consolation, but the desire of Herodias compelled him to despise the words of John, and he then thrust him into prison. And so it follows, And he added this above all, that he shut up John in prison.
Luke too, before beginning the acts of Jesus, makes a similar observation, saying that Herod added one more offense to his other crimes by shutting up John in jail.
(Mor. 15. sup. Job 20.) The fire of hell is here wonderfully expressed, for our earthly fire is kept up by heaping wood upon it, and cannot live unless supplied with fuel, but on the contrary the fire of hell, though a bodily fire, and burning bodily the wicked who are put into it, is not kept up by wood, but once made remains unquenchable.
But John was not imprisoned in those days. According to St. John's Gospel it was not till after some miracles had been performed by our Lord, and after His baptism had been noised abroad; but according to Luke he had been seized beforehand by the redoubled malice of Herod, who, when he saw so many flock to the preaching of John, and the soldiers believing, the publicans repenting, and whole multitudes receiving baptism, on the contrary not only despised John, but having put him in prison, slew him.
However, Herod the tetrarch, being reproved by him concerning Herodias, the wife of his brother, and concerning all the evil deeds which Herod had done, added this above all, and shut John up in prison. These matters are more fully recounted by Matthew and Mark, who narrate that John, by the schemes of Herodias, was not only bound but also beheaded. This is to be understood as not having occurred at that time but, according to John's Gospel, after some signs had been performed by the Lord and his baptism having already become widely known, yet mentioned here by this Evangelist to emphasize Herod's wickedness. For while the unlearned populace thronged to John's preaching, the soldiers believed, the publicans repented, and the whole populace received baptism in general, on the contrary, he not only despised him but did not hesitate to kill him. Through the deeper understanding of the mystery, because John the Evangelist undertook to write about the divinity of Christ, while the other three about his ministry in humanity, John the Baptist, indeed holding the type of the old law (which is the precursor of grace), beautifully attesting that while John the Evangelist was still preaching and baptizing as the precursor of the Lord, the Lord himself made and baptized more disciples. Mystically teaching him to have been the eternal God throughout the ages and the teacher of the faithful peoples through the law before he was born in the flesh. Beautifully also do the other Evangelists begin the Lord's preaching after John was handed over to prison, whose role it was, after the law corrupted by the Jews and defiled as if by the darkness of prison's ignorance and the savage tradition, to reveal the heavenly doctrine of the Lord appearing in the flesh and acting through the flesh, as if coming into Galilee.
For his exhortation was the telling of good things, and therefore is fitly called the Gospel.
(ordin.) For before that Luke relates any of the acts of Jesus, he says that John was taken by Herod, to show that he alone was in an especial manner going to describe those of our Lord's acts, which were performed since the year in which John was taken or put to death.
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Summary
Luke 3:19 records the pivotal moment when John the Baptist's prophetic ministry intersected with the corrupt reign of Herod Antipas, highlighting John's courageous confrontation of the tetrarch's illicit marriage to Herodias, his brother Philip's wife, and the broader spectrum of Herod's wickedness. This verse sets the immediate stage for John's imprisonment, underscoring the costly nature of prophetic faithfulness and the unyielding demands of divine righteousness in the face of worldly power.
Context
Literary Context
Luke 3:19 immediately follows John the Baptist's powerful and extensive ministry of preaching repentance and baptizing, as described in Luke 3:1-18. John's message was one of preparation for the coming Messiah, calling all people, from tax collectors to soldiers, to bear "fruits in keeping with repentance" (Luke 3:8). The narrative flow transitions abruptly from John's public ministry and his proclamation of the "good news" (Luke 3:18) to the reason for his eventual imprisonment. This verse serves as a narrative hinge, explaining why the voice crying in the wilderness would soon be silenced, at least temporarily, by political authority, thereby clearing the way for Jesus' public ministry to commence in the subsequent verses (Luke 3:21-22).
Historical & Cultural Context
Herod Antipas, referred to as "Herod the tetrarch," was one of the sons of Herod the Great, ruling over Galilee and Perea from 4 BC to AD 39. His marriage to Herodias, his niece and the wife of his half-brother Philip (likely Herod Philip I, not Philip the tetrarch of Ituraea and Trachonitis), was a grave violation of Mosaic Law, specifically prohibiting marriage to a brother's wife while the brother was still alive (Leviticus 18:16; Leviticus 20:21). This illicit union was a public scandal, particularly offensive to devout Jews. John the Baptist, acting in the tradition of Old Testament prophets who confronted kings for their sins (e.g., Nathan confronting David in 2 Samuel 12:1-15), boldly challenged Herod's moral and legal transgressions. This confrontation highlights the tension between divine law and corrupt political power in first-century Judea.
Key Themes
This verse contributes significantly to several key themes within Luke's Gospel and the broader biblical narrative. Firstly, it powerfully illustrates the theme of Prophetic Courage, as John fearlessly confronts a powerful ruler, embodying the prophetic responsibility to speak truth to power regardless of personal risk. Secondly, it underscores the theme of Reproving Sin, showcasing John's role in exposing and rebuking moral corruption, not just the specific sin of Herodias but "all the evils" Herod had committed. This act emphasizes the biblical imperative to call out sin as part of the call to repentance. Thirdly, the verse subtly introduces the theme of Conflict Between Righteousness and Worldly Authority, foreshadowing the persecution that righteous figures, including Jesus himself, would face from established powers. Finally, it highlights the Cost of Discipleship and Faithfulness, as John's unwavering commitment to God's law leads directly to his imprisonment and eventual martyrdom, setting a precedent for those who would follow Christ.
Exposition and Analysis
Key Word Analysis
This verb signifies more than a gentle suggestion; it implies a forceful exposure, conviction, or rebuke. John's action was a direct, authoritative declaration of truth intended to bring Herod to an awareness of his wrongdoing and, ideally, to repentance. It carries the weight of a legal or moral indictment, aiming to expose the error and bring about a change of mind or action.
This proper noun identifies the specific individual whose illicit relationship with Herod Antipas was a primary cause for John's condemnation. Her name immediately evokes the scandalous and incestuous nature of the marriage, a direct violation of Jewish law, and highlights the moral depravity within the ruling class. Her influence would prove fatal for John.
This adjective describes actions or character that are hurtful, malicious, vicious, or culpable. It extends John's rebuke beyond the specific issue of Herodias to encompass the general wickedness and moral dereliction of Herod's reign. This indicates that Herod's rule was characterized by a pattern of unrighteousness, not just an isolated incident, reinforcing the comprehensive nature of John's prophetic denunciation.
Verse Breakdown
"But Herod the tetrarch"
This introduces the primary antagonist in this immediate narrative, Herod Antipas. As "the tetrarch," he held significant political power over Galilee and Perea, yet his authority was earthly and ultimately subject to God's moral law, as John would demonstrate. The "But" (G1161, dé) indicates a transition from John's general preaching to a specific, confrontational act that would have profound consequences.
"being reproved by him for Herodias his brother Philip's wife"
This clause pinpoints the immediate and most egregious offense that John directly challenged. John, "him," courageously confronted Herod for his unlawful marriage to Herodias. The detailed familial relationship—Herodias being the wife of Herod's brother Philip—underscores the incestuous and legally prohibited nature of the union under Mosaic Law, making John's rebuke both religiously and morally grounded.
"and for all the evils which Herod had done"
This final phrase broadens the scope of John's condemnation beyond the specific scandal of Herodias. It reveals that John's prophetic rebuke was comprehensive, addressing not only Herod's marital transgression but also the full spectrum of his unrighteous actions and corrupt governance. This demonstrates John's unwavering commitment to truth and justice across all aspects of Herod's life and rule.
Literary Devices
Luke's concise report of this confrontation employs several literary devices. Foreshadowing is prominent, as this verse immediately precedes John's imprisonment, signaling the inevitable conflict between divine truth and worldly power that will lead to his suffering and death. The narrative also employs Conflict, pitting the moral authority and prophetic zeal of John against the political power and moral corruption of Herod. There is an element of Irony, as the powerful ruler is "reproved" (a term implying conviction) by a wilderness prophet, highlighting the superior authority of God's word over human sovereignty. Finally, the phrase "all the evils which Herod had done" serves as a form of Generalization, implying a pervasive pattern of wickedness beyond the specific, publicly known scandal, thus intensifying the moral indictment against Herod.
Theological and Thematic Connections
Luke 3:19 stands as a powerful testament to the unwavering nature of God's truth and the prophetic call to uphold it, even in the face of formidable opposition. John the Baptist's confrontation with Herod Antipas underscores the biblical principle that divine standards apply to all, regardless of their earthly power or position. It highlights the costly nature of faithfulness, demonstrating that speaking truth to power often incurs significant personal risk, mirroring the experiences of many Old Testament prophets who suffered for their obedience to God's word. Theologically, this event affirms God's sovereignty over human rulers and His demand for righteousness in both personal conduct and public governance. It also sets the stage for the ultimate confrontation between the kingdom of God and the kingdoms of this world, a theme that will be fully realized in the ministry, crucifixion, and resurrection of Jesus Christ.
Reflection and Application
Luke 3:19 challenges believers to cultivate a spirit of moral courage and unwavering commitment to truth, even when it is unpopular or personally costly. John the Baptist's example calls us to examine our own lives: are we willing to stand for righteousness in a world that increasingly normalizes or even celebrates unbiblical practices? While not every believer is called to publicly confront political leaders, we are all called to live lives of integrity and to speak truth in love within our spheres of influence—our families, workplaces, communities, and churches. This verse reminds us that God's standards are universal and apply equally to everyone, from the most powerful ruler to the humblest citizen. True spiritual leadership and genuine discipleship often involve confronting sin, both in ourselves and in the world around us, just as John the Baptist did, trusting in God's ultimate justice and sovereignty.
Questions for Reflection
FAQ
Who was Herod the tetrarch mentioned in this verse?
Herod the tetrarch refers to Herod Antipas, one of the sons of Herod the Great. He ruled as tetrarch (meaning "ruler of a fourth part") over the regions of Galilee and Perea during the time of John the Baptist's and Jesus' ministries. He is the same Herod who later presides over part of Jesus' trial (Luke 23:6-12).
Why was Herod's marriage to Herodias considered "evil" and reproved by John the Baptist?
Herod's marriage to Herodias was considered unlawful and "evil" primarily because it violated Mosaic Law. Herodias was his niece and, more significantly, she was the wife of his half-brother Philip (Herod Philip I). Leviticus 18:16 and Leviticus 20:21 explicitly forbid a man from marrying his brother's wife while the brother is still alive. John the Baptist, as a prophet upholding God's law, boldly condemned this incestuous and adulterous union, along with other general "evils" Herod had committed, as recorded in Mark 6:17-18.
Christ-Centered Fulfillment
Luke 3:19, while focusing on John the Baptist's prophetic confrontation, powerfully points forward to the ultimate Prophet and King, Jesus Christ. John's role as the forerunner, preparing the way for the Lord (Luke 3:4), included clearing the moral ground by exposing sin, even in high places. His uncompromising stand against Herod's wickedness foreshadows Jesus' own ministry, which would likewise confront the spiritual and moral corruption of His day, not only among the common people but also among the religious and political elite (Matthew 23:1-36). John's suffering and imprisonment for righteousness' sake anticipate the greater suffering of Christ, who would ultimately lay down His life as the perfect Lamb of God to take away the sin of the world (John 1:29). In confronting Herod, John demonstrated the authority of God's word over worldly power, a truth supremely embodied in Jesus, who declared His kingdom was "not of this world" (John 18:36) yet held all authority in heaven and on earth (Matthew 28:18). Thus, John's courageous act serves as a poignant prelude to the arrival of the One who is the Truth incarnate (John 14:6), whose life and death would fully expose and ultimately conquer all "evils" and establish God's righteous reign.