Fourth Week of Advent

Jews & Gentiles

GREGORY. - For because John came to preach Him who was to redeem some from among the Jews, and many among the Gentiles, therefore the time of his preaching is marked out by making mention of the king of the Gentiles and the rulers of the Jews. But because all nations were to be gathered together in one, one man is described as ruling over the Roman state, as it is said, The reign of Tiberius Cæsar.

Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers, Volume 3: St. Luke (3:1–2)

The High Priest That Year

BEDE. Both Annas and Caiaphas, when John began his preaching, were the High Priests, but Annas held the office that year, Caiaphas the same year in which our Lord suffered on the cross. Three others had held the office in the intervening time, but these two, as having particular reference to our Lord’s Passion, are mentioned by the Evangelist. For at that time of violence and intrigue, the commands of the Law being no longer in force, the honour of the High Priest’s office was never given to merit or high birth, but the whole affairs of the Priesthood were managed by the Roman power. For Josephus relates, that Valerius Gratus, when Annas was thrust out of the Priesthood, appointed Ismael High Priest, the son of Baphas; but not long after casting him off, he put in his place Eleazar the son of the High Priest Ananias. After the space of one year, he expelled him also from the office, and delivered the government of the High Priesthood to a certain Simon, son of Caiaphas, who holding it not longer than a year, had Joseph, whose name also was Caiaphas, for his successor; so that the whole time during which our Lord is related to have taught is included in the space of four years.

The Assembly Goes Out To Meet HIM

Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers, Volume 3: St. Luke 3:1–2

AMBROSE. Again, the wilderness is the Church itself, for the barren has more children than she who has an husband. The word of the Lord came, that the earth which was before barren might bring forth fruit unto us.

- John was baptizing at the very spot the People crossed the Jordan

The Ignatius Catholic Study Bible: The New Testament (Chapter 3)

3:4–6 Isaiah’s words announce the restoration of Israel and the world (Is 40:3–5).

Revised Standard Version, Second Catholic Edition Chapter 40

3 ¶ A voice cries:

“In the wilderness prepare the way of the LORD,

make straight in the desert a highway for our God.

4 ¶ Every valley shall be lifted up,

and every mountain and hill be made low;

the uneven ground shall become level,

and the rough places a plain.

5 And the glory of the LORD shall be revealed,

and all flesh shall see it together,

for the mouth of the LORD has spoken.”

John is the desert voice calling Israel to prepare for the Lord’s coming. Just as roads were improved for the procession of ancient kings, so John prepares for Jesus’ arrival and the salvation of all flesh. ● By citing the opening chapter of Isaiah’s central section (chaps. 40–55),

Luke cues an entire symphony of biblical promises to be fulfilled by the Lord.

He will rescue the poor and oppressed (Is 41:17; 42:7; 49:13),

pour out the Spirit (44:3),

restore Israel (43:5–7; 48:20; 49:5),

come to Jerusalem as King (40:9–10; 52:7–10),

destroy his enemies (41:11–13; 47:1–15),

and show mercy to his children (43:25; 44:22; 55:7).

At the summit of this stands the messianic Servant, whose mission is to bless the nations (42:1–4; 49:1–6) and atone for sin (50:4–9; 52:13–53:12). All of this is fulfilled by Jesus (2:32; 22:37; 24:46; Acts 3:13).

Leveling the Roads

The Great Commentary of Cornelius à Lapide, Volume 4: S. Luke’s Gospel Chapter 3

S. Gregory (Hom. xx. In Evangelia), S. Augustine, S. Chrysostom, Bede, and others interpret these words as meaning, Every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted, as Christ said. This, however, is a discourse in which John exhorts his hearers to a change of life and conversation, as though he said, O ye Jews, prepare the way for Christ, your Messiah, now about to come to you

Haydock's Catholic Bible Commentary Luke 3

If these words, in one sense, were a prediction of the deliverance of the Israelites from their captivity, (Isai. 40:3) and an admonition to level the roads for those that were to return, they also signified the redemption of mankind from the slavery of sin; and that all obstacles, which retarded this benefit, should be removed, and also that the proud should be depressed, and the humble receive graces.

The Great Commentary of Cornelius à Lapide, Volume 4: S. Luke’s Gospel Chapter 3

And all flesh shall see the salvation of God—i.e., so shall it come to pass that every man shall be able to see both with the eyes of the body, and also more especially with those of the soul, “the salvation of God”—the Saviour Christ—feel and experience within himself the salvation and the power of the grace brought by Christ.

An Exposition of the Gospel of St. Luke Commentary

They have also a moral signification, and denote the removal of every thing that might prove disagreeable in the eyes of the coming King, of all obstacles to the operation of grace, and to the full effect, on their souls, of the preaching of Christ, the mortification and destruction of the passions and vicious habits, the avoidance of sin and its occasions, the practice of penitential works, and the cultivation of the opposite virtues, for which penance disposes us in future; while, is serves as a reparation and satisfaction for past transgressions. All this served to prepare men for the Gospel of Christ, to level the hills and fill up the valleys,—words which are here clearly used in a metaphorical sense.