Luke 3 2

Luke 3:2 kjv

Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.

Luke 3:2 nkjv

while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness.

Luke 3:2 niv

during the high-priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness.

Luke 3:2 esv

during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness.

Luke 3:2 nlt

Annas and Caiaphas were the high priests. At this time a message from God came to John son of Zechariah, who was living in the wilderness.

Luke 3 verses

Luke 3 2 Meaning

The verse precisely dates the commencement of John the Baptist's public ministry, marking a significant transition from a long period of prophetic silence. It starkly contrasts the established, humanly-appointed, and politically entangled religious leadership in Jerusalem—symbolized by Annas and Caiaphas—with God's sovereign act of direct revelation to His chosen messenger, John, who was divinely called and prepared in the spiritual purity of the wilderness. This highlights that true divine authority and the fresh movement of God do not always originate from conventional religious institutions or human centers of power.

Luke 3 2 Context

Luke 3:2 serves as a pivotal historical anchor within Luke's meticulously ordered narrative (Luke 1:3). Following a genealogical account of Jesus (Luke 3:23-38) and setting the birth and early life of John the Baptist (Luke 1), this verse precisely dates the initiation of John's prophetic ministry. Luke names specific secular rulers (Tiberius Caesar, Pontius Pilate, Herod, Philip, Lysanias) alongside the religious authorities (Annas and Caiaphas), establishing a clear socio-political and historical setting for the advent of God's long-awaited revelation. This precise dating underscores Luke's aim to present a historically verifiable account of the salvation events. Within the broader Gospel of Luke, this verse highlights a deliberate divine bypass of the corrupted and politically compromised religious establishment of the day. Instead of revealing His word through the Temple and its officially appointed priests in Jerusalem, God chooses a wilderness prophet, demonstrating where His true authority resides and where His saving plan unfolds.

Word Analysis

• Annas and Caiaphas:
  • Annas: (Gr. Annas) Served as high priest from AD 6-15, appointed by Quirinius, the Roman legate of Syria. Though officially removed by the Roman procurator Gratus, he retained immense influence as a patriarch among the priestly families. Five of his sons and his son-in-law (Caiaphas) also served as high priests. His power extended significantly behind the scenes, making him a formidable, if unofficial, leader of the Sanhedrin.
  • Caiaphas: (Gr. Kaiaphas, official name Joseph son of Caiaphas) Was high priest from AD 18-36/37, appointed by Valerius Gratus. He was the son-in-law of Annas. It was irregular for two individuals to be referred to as "high priests" simultaneously. This unusual designation by Luke accurately reflects the contemporary political reality where Annas wielded considerable de facto power despite Caiaphas holding the official de jure title. They symbolize a powerful, dynastic, and politically intertwined priestly aristocracy of the Sadducean party.
• being the high priests: (Gr. ep’ archiereos) The plural "high priests" is notable. During the period, there was technically only one high priest at a time. This phrasing accurately portrays the political reality where Annas, though deposed, continued to exercise powerful leadership and authority in conjunction with his son-in-law Caiaphas, who held the formal office. It highlights a compromised institution, under Roman control, where spiritual authority had largely given way to political appointment and familial power.
• the word of God: (Gr. rhēma Theou) Differs from logos in emphasizing the spoken, specific utterance of God rather than His eternal divine reason. This phrase signifies a direct, active, and specific divine revelation. Its "coming" signifies the breaking of centuries of prophetic silence since Malachi, indicating God's renewed direct communication with humanity, initiating the final phase of His plan of salvation.
• came unto: This verb (Gr. egeneto epi) indicates divine initiative and sovereign action. It implies an unexpected and direct imposition of God's message upon John. It wasn't something John sought out, but a divine assignment, much like the callings of Old Testament prophets (e.g., Jer 1:2, Ezek 1:3).
• John the son of Zacharias: Clearly identifies John the Baptist, fulfilling the prophetic statements made at his birth in Luke 1. His identity connects this new prophetic movement to the legitimate priestly lineage through his father Zacharias, yet distinct from the corrupted, serving Temple priesthood.
• in the wilderness: (Gr. en tē erēmō) The "wilderness" (desert region east of Jerusalem, along the Jordan River) is a highly symbolic location. In biblical narrative, it is a place of purification, preparation, revelation, and direct encounter with God, free from worldly distractions and corruption. It contrasts sharply with the established religious centers in Jerusalem. It echoes Israel's formative journey, Moses' encounters with God, and Elijah's prophetic refuge. For John, it signifies separation from the compromised institutions and the authenticity of his prophetic calling directly from God.

Luke 3 2 Bonus section

• Polemics against Established Religion: The juxtaposition of Annas and Caiaphas with John in the wilderness can be seen as an implicit polemic. It subtly critiques the legitimacy and spiritual efficacy of the contemporary high priesthood, implying that while they held formal power, the true Word of God bypassed them and came to one outside their system. This suggests a crisis in leadership within Judaism.
• Divine Timing and Sovereignty: Luke's meticulous dating not only serves historical accuracy but also emphasizes God's deliberate and precise timing in initiating the era of salvation. God waited for the fullness of time, establishing the context exactly as He chose, bypassing human expectations and plans.
• Echoes of Old Testament Prophecy: The "word of God came unto..." formula directly echoes the prophetic callings of many Old Testament figures (e.g., Isaiah, Jeremiah, Ezekiel), establishing John within that revered tradition as a legitimate prophet, confirming the return of prophetic utterance to Israel after centuries.
• Luke's Investigative Purpose: Luke, aiming to provide an "orderly account" (Luke 1:3), emphasizes these precise historical details (verse 1) and religious contexts (verse 2) to assure his reader, Theophilus, and subsequent generations of the veracity and historical grounding of the gospel events.

Luke 3 2 Commentary

Luke 3:2 provides a dramatic theological statement about where God's true work begins. It presents a profound contrast: on one side, the human, established religious hierarchy, corrupted by political entanglement and embodied by the high priests Annas and Caiaphas, symbols of Jerusalem's institutional authority. On the other side, God's sovereign and surprising choice of a solitary prophet, John, in the isolated wilderness. This demonstrates that divine initiative is independent of human religious structures and social prestige. God bypassed the expected channels to introduce His crucial message through an unconventional messenger from an unexpected location. This signaled not only the end of prophetic silence but also a profound re-orientation of religious authority, underscoring that the power of God's Word transcends human appointments and corrupt institutions. It implies that true spiritual authority flows from divine revelation, not from human office.