JOHN THE BAPTIST PREPARES THE WAY

JJOHN THE BAPTIST PREPARES THE WAY

John the Baptist by Leonardo da Vinci, 1513-16

Judea spring of 26 A.D.

Matthew 3:1-6, Mark 1:1-6, Luke 3:1-6 and John 1:6-8

The beginning of the gospel of Jesus Christ, the Son of God.

Now in the fifteenth year of the reign of Tiberius Caesar [Tiberius Claudius Nero born November 16, 42 BC – Died March 16, 37 AD, age 77], Pontius Pilate being governor of Judaea, [AD 26-36 Died AD39], Herod [Antipas] being tetrarch of Galilee [BC 4-AD 39 Died AD39], and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, [BC 4-AD 34 Died AD34], and Lysanias the tetrarch of Abilene [AD 29 – see Note 1]. Annas [AD 6-15, President Sanhedrin AD15-66] and [Joseph, son of Annas, see note 2]and Caiaphas [AD18-37] being the high priests, the word of God came to John the son of Zacharias in the wilderness.

Note 1.  An inscription was found on a temple from the time of Tiberius (the Roman emperor from 14 - 37 AD), which named Lysanias as the Tetrarch of Abila near Damascus, just as Luke has written.

The temple inscription reads:

Huper tes ton kurion Se[baston] soterias kai tou sum[pantos] auton oikou, Numphaios Ae[tou] Lusianiou tetrarchou apele[utheors] ten odon ktisas k.t.l

Translation:

"For the salvation of the August lords and of all their household, Nymphaeus, freedman of Eagle Lysanias tetrarch established this street and other things."

The reference to August lords is a joint title given only to the emperor Tiberius (son of Augustus) and his mother Livia (widow of Augustus). This reference establishes the date of the inscription to between A.D. 14 and 29. The year 14 was the year of Tiberius' accession and the year 29 was the year of Livia's death.

Therefore the 15th year of Tiberius is the year 29 A.D., and it lies within the reign of the August lords. This evidence supports Luke's reference that Lysanias was a tetrarch around the time of John the Baptist (29 A.D.).

Note 2.  Annas, who’s name means "The grace of Jehovah" was the son of Seth and appointed high priest of the Jews in 6 A.D in his 37th year. He was high priest from 6 to 15 A.D. but as long as he lived he was the virtual head of the priestly party in Jerusalem. He was chosen to the high priesthood by Quirinius, the imperial governor of Syria; obliged to give way to Ismael by Valerius Gratus, procurator of Judaea, in the beginning of Tiberius' reign, 14 A.D. Eleazar, the son of Annas, followed Ismael; then Simon; then Joseph Caiaphas, son-in-law of Annas (John 18:13).

In the time of Christ high priests were appointed and removed at the command of the Roman governors. Although removed from office, Annas' power and influence was so great that five of his sons, as well as his son-in-law Caiaphas and his grandson Matthias, also became high priests. Years afterward he lost the high priesthood, but even then he was popularly considered as still in office and was called "high priest"; even after Pentecost his name appears first in the list of priestly leaders:

Acts 4:5-7 "And it came to pass, on the next day, that their rulers, elders, and scribes, as well as Annas the high priest, Caiaphas, John, and Alexander, and as many as were of the family of the high priest, were gathered together at Jerusalem. " 

In John 18:19, 22 the high priest is undoubtedly Annas, although in vs. 13 and 24 Caiaphas is mentioned as the high priest. Annas is referred to in connection with the beginning of John the Baptist's ministry, which took place "in the high-priesthood of Annas and Caiaphas" (Luke 3:2 ), as though father and son-in-law were joint holders of the office.

It seems clear that due to his ability and force of character he was virtually high priest, although Caiaphas had the title. When Jesus was arrested, He was first brought before Annas (John 18:13). It was apparently Annas who questioned Him about His disciples and His teaching, and who gave orders to one of the officers standing by to strike Jesus with his hand (18:19-22). After the questioning, he sent Jesus "bound" to Caiaphas.

John 18:19-24 "The high priest then asked Jesus about His disciples and His doctrine. Jesus answered him, "I spoke openly to the world. I always taught in synagogues and in the temple, where the Jews always meet, and in secret I have said nothing. Why do you ask Me? Ask those who have heard Me what I said to them. Indeed they know what I said." And when He had said these things, one of the officers who stood by struck Jesus with the palm of his hand, saying, "Do You answer the high priest like that?" Jesus answered him, "If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?" Then Annas sent Him bound to Caiaphas the high priest." 

He was undoubtedly the ruling voice in the council that condemned Jesus, although nothing is said about his part in the proceedings that followed the preliminary questioning. He was present at the meeting of the Sanhedrin before which Peter and John defended themselves for preaching the Gospel of the Resurrection (Acts 4:6).

Annas is called "high priest," Caiaphas, John, and Alexander are called "of his kindred." He lived to old age, and he had five sons appointed as high priests.

Source: http://www.bible-history.com/HighPriests/NTHIGHPRIESTSAnnas.htm

In those days came John the Baptist, preaching in the wilderness of Judaea, and saying, “Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias [Isaiah], saying, as it is written in the book of the words of Esaias [Isaiah] the prophet, as it is written in the prophets, ‘Behold, I send my messenger before thy face, which shall prepare thy way before thee. The voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths straight. 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. And all flesh shall see the salvation of God.

Comfort, comfort my people, says your God.

Speak tenderly to Jerusalem, and proclaim to her 
that her hard service has been completed, 
that her sin has been paid for, 
that she has received from the LORD's hand 
double for all her sins.

A voice of one calling: "In the desert prepare 
the way for the LORD; make straight in the wilderness a highway for our God.

Every valley shall be raised up, every mountain and hill made low; the rough ground shall become level, the rugged places a plain.

And the glory of the LORD will be revealed, 
and all mankind together will see it. For the mouth of the LORD has spoken." Isaiah 40: 1-5 (NIV)

There was a man sent from God, whose name was John and he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins.

John did baptize in the wilderness, and preach. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light.

 And John was clothed with his raiment of camel's hair, and with a leather girdle of a skin about his loins; and his meat he did eat locusts and wild honey.

And then there went out to him all the land of Judaea, and they of Jerusalem and all the whole Judean countryside, and all the region round about Jordan, and were all baptized of him in the river of Jordan, confessing their sins.

JESUS IS REJECTED IN NAZARETH

The Cliffs of Mount Precipice, Nazareth

Luke 4:16-30, John 4:44

Nazareth, Galilee

And he came to Nazareth, where he had been brought up and, as his custom was, he went into the synagogue on the Sabbath day, and stood up for to read.

We can think of the synagogue as similar to our church. Most of the larger towns of Israel in Jesus time boasted a synagogue. There were around 480 synagogues in Jerusalem alone. Like our churches and synagogues of today there were modest buildings and there were more elaborate ones. The word Synagogue means “a place of meeting”.

There were some differences to our Christian Churches of course. A synagogue service couldn’t be preformed without a minimum of 10 adult males in attendance. A Jewish boy of 13 would be considered an adult male for this purpose. The service consisted of five parts, more restrictive in practice and order, but reminiscent of a typical church service. It would open with a call to service, a recitation of the Shema "Hear, O Israel: Jehovah our God is one Jehovah: and thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy might" (Deuteronomy 6:4, 5) accompanied by Blessings or Berakot. There might be some psalm singing. There was a period of prayer, first a ritual prayer and then silent praying by individuals of the congregation. Finally came the reading of scripture and a sermon explaining what had been read and a blessing to end it.

There was not a priest or preacher as we would think of such a position. There was a synagogue leader selected from the elders by the other men. This person acted similar to a facilitator. The reading and sermons were given by any man who felt called upon and qualified to do so.

In this case that was Jesus.

Now Jesus as his custom was, went into the synagogue on the Sabbath day. He had probably done this faithfully since he was declared a man. Remember even while still considered a boy he had slipped from his parents while in Jerusalem and sat questioning the men in a synagogue. Also, this was the town where he grew up and he had probably taken part here on other occasions and these members of the congregation were very familiar with him. They would not have expected anything unusual when he stood up to read on this particular occasion, although they may have had more interest in what he was going to say this time. Remember, the people in Galilee had greeted him when he first arrived because they knew of what he had done in Jerusalem. We can be pretty sure the people attending this service were just as knowledgeable of those things. They were probably very curious about him, but they didn’t expect to hear what they now heard.

And there was delivered to him the book of the prophet Isaiah. And when he had opened the book, he found the place where it was written,

“The Spirit of the Lord is upon me, because he has anointed me to preach the gospel to the poor; he has sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.” [Isaiah 61:1-2]

And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.

And he began to say to them, “This day is this scripture fulfilled in your ears.”

And all bare him witness, and wondered at the gracious words, which proceeded out of his mouth. And they said, “Is not this Joseph's son?” (Now Jesus himself had pointed out that a prophet has no honor in his own country.)

Note their reaction is not immediately one of rejection. They appear to agree with him and to wonder at what he has said, but not to repudiate anything – yet.  Their rhetorical question, “Is not this Joseph’s son?” has not yet been said out of doubt about who he is. That will come shortly, but right now they are looking at him as something of a celebrity, a brilliant hometown boy to take with some local pride. They have not thought it through yet and understood what he has just claimed.

But Jesus, ever confrontational, doesn’t leave it rest there. 

And he said to them, “You will surely say to me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in your country.”

Jesus knew what was in their hearts and what would come next. Soon they would be demanding signs from him, proof of whom he was rather than accepting on faith. They had probably been aware of the cure of the Roman official’s son, certainly aware of what happened in Jerusalem, and he knew they would begin to ask him to perform such miracles in Nazareth.

And he said, “Verily I say to you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elijah, when the heaven was shut up three years and six months, when great famine was throughout all the land; but to none of them was Elijah sent, save to Sarepta [Zarephath], a city of Sidon, to a woman that was a widow. [1 Kings 17:7-24 Zarephath is about 13 miles north of Tyre, a Phoenician City, now Modern Sarafend, Lebanon.]

And many lepers were in Israel in the time of Elisha the prophet; and none of them was cleansed, saving Naaman the Syrian.” [2 Kings 5:1-19]

What has just happened here? I believe a couple of things. First, it has now dawned upon these men what Jesus meant in his reading for they understood Isaiah was talking about the coming Messiah. When Jesus did not expound on the reading, but simply said, “This day is this scripture fulfilled in your ears,” he was declaring himself that Messiah.  

Secondly, they were offended at the examples he gave from Scripture. The people referred to as given Elijah and Elisha’s miracles were Gentiles, not Jews. Jesus is speaking of faith in God, not of birthright or ceremony. He is saying he will not give them signs because they should know the signs of the time from Scripture and accept his claim on faith.

Jesus is also giving a prophecy here by setting these examples and saying, “A prophet has no honor in his own country.” This is not just a matter of over familiarity because these people knew him from childhood. Certainly, it may have been more difficult for those you’ve been with all your life to accept you as the Messiah easily, but this statement goes to the whole of his ministry and his final crucifixion right until our very modern world. The people of his country, the Chosen People of God, would not accept him and his salvation would go out to the Gentiles before them.

Rather than consider the validity of his statement, they took it as blasphemy and took it upon themselves to execute him there and then. 

And all they in the synagogue, when they heard these things, were filled with wrath, and rose up, and thrust him out of the city, and led him to the brow of the hill whereon their city was built that they might cast him down headlong.

But he passing through the midst of them went his way.

They probably wondered how he escaped and it never crossed their mind that he had just preformed a miracle in their midst.

One final comment here, it is important to note where Jesus left off reading Isaiah. He read Isaiah 61, 1-2. Here is the full text, finishing verse 2 and adding verse 3.

1 The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;

 2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn

3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.

Jesus declares only the first half of Isaiah’s prophecy was being fulfilled at that time. It was the “acceptable year of the Lord”, but not yet the “day of vengeance” or the time when all God’s promises to Israel would be fulfilled. Jesus had first come to save and his countrymen missed it, but the foreigners did not.