added this also to them all, that he shut up John in prison.
Parallel Translations
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added this also to them all, that he shut up John in prison.
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added this above all and leyd Iohn in preson.
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He added yet this aboue all, that he shut vp Iohn in prison.
Cross-references (13)
Passages linked to Luke 3:20 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Chronicles 24:17-22 Now after the death of Jehoiada, the princes of Judah came, and bowed down to the king. Then the king listened to them. They abandoned the house of Yahweh, the God of their fathers, and served the Asherah poles and the idols, so wrath came on Judah and Jerusalem for this their guiltiness. Yet he sent prophets to them, to bring them again to Yahweh, and they testified against them; but they would not listen. The Spirit of God came on Zechariah the son of Jehoiada the priest; and he stood above the people, and said to them, “God says, ‘Why do you disobey Yahweh’s commandments, so that you can’t prosper? Because you have forsaken Yahweh, he has also forsaken you.’ ” They conspired against him, and stoned him with stones at the commandment of the king in the court of Yahweh’s house. Thus Joash the king didn’t remember the kindness which Jehoiada his father had done to him, but killed his son. When he died, he said, “May Yahweh look at it, and repay it.”
- 2 Kings 21:16 Moreover Manasseh shed innocent blood very much, until he had filled Jerusalem from one end to another; in addition to his sin with which he made Judah to sin, in doing that which was evil in Yahweh’s sight.
- 2 Kings 24:4 and also for the innocent blood that he shed; for he filled Jerusalem with innocent blood, and Yahweh would not pardon.
- 2 Chronicles 36:16 but they mocked the messengers of God, and despised his words, and scoffed at his prophets, until Yahweh’s wrath arose against his people, until there was no remedy.
- Nehemiah 9:26 “Nevertheless they were disobedient, and rebelled against you, cast your law behind their back, killed your prophets that testified against them to turn them again to you, and they committed awful blasphemies.
- Jeremiah 2:30 “I have struck your children in vain. They received no correction. Your own sword has devoured your prophets, like a destroying lion.
- Matthew 21:35-41 The farmers took his servants, beat one, killed another, and stoned another. Again, he sent other servants more than the first: and they treated them the same way. But afterward he sent to them his son, saying, ‘They will respect my son.’ But the farmers, when they saw the son, said among themselves, ‘This is the heir. Come, let’s kill him, and seize his inheritance.’ So they took him, and threw him out of the vineyard, and killed him. When therefore the lord of the vineyard comes, what will he do to those farmers?” They told him, “He will miserably destroy those miserable men, and will lease out the vineyard to other farmers, who will give him the fruit in its season.”
- Matthew 22:6-7 and the rest grabbed his servants, and treated them shamefully, and killed them. When the king heard that, he was angry, and sent his armies, destroyed those murderers, and burned their city.
- Matthew 23:31-33 Therefore you testify to yourselves that you are children of those who killed the prophets. Fill up, then, the measure of your fathers. You serpents, you offspring of vipers, how will you escape the judgment of Gehenna?
- Luke 13:31-34 On that same day, some Pharisees came, saying to him, “Get out of here, and go away, for Herod wants to kill you.” He said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I complete my mission. Nevertheless I must go on my way today and tomorrow and the next day, for it can’t be that a prophet would perish outside of Jerusalem.’ “Jerusalem, Jerusalem, you who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused!
- John 3:24 for John was not yet thrown into prison.
- 1 Thessalonians 2:15-16 who killed both the Lord Jesus and their own prophets, and drove us out, and don’t please God, and are contrary to all men, forbidding us to speak to the Gentiles that they may be saved, to fill up their sins always. But wrath has come on them to the uttermost.
- Revelation 16:6 For they poured out the blood of saints and prophets, and you have given them blood to drink. They deserve this.”
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John Trapp 1656 · Public Domain 20 Added yet this above all, that he shut…
20 Added yet this above all, that he shut up John in prison.
Ver. 20. Added yet this] There is no stint in sin; but as one wedge makes way for another, so here. As after Jonathan and his armourbearer, came the whole host, so.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Now when all the people were baptized,.... That came…
Now when all the people were baptized,.... That came from several parts to John for this purpose, even as many as he judged to be proper subjects of that ordinance, as many of the common people, publicans, soldiers, &c.
it came to pass that Jesus also being baptized; of John in Jordan, he coming from Galilee thither on that account:
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and praying; after he was baptized, for the coming down of the Spirit upon him, as man, to anoint, and qualify him for his office he was now about to enter on publicly: and for success in it, and for a testimony from heaven, that he was the Son of God, and true Messiah:
the heaven was opened; See Gill on Mat 3:16.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain He shut up John - This circumstance, though it…
He shut up John - This circumstance, though it happened after, is here mentioned before our Lord's baptism, that his history (that of John being concluded) may then follow without any interruption.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Added yet, &c.--(Also see on Mat 3:12).
Added yet, &c.--(Also see on Mat 3:12).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 20. added yet this above all] The Jews as…
20. added yet this above all] The Jews as well as St Luke regarded the treatment of the Baptist by Antipas as the worst of his crimes, and the cause of his subsequent defeat and disgrace (Jos. Antt. xviii. 5.1–4).
in prison] This prison, as we learn from Josephus (Antt. xviii. 5, § 2), was the stern and gloomy fortress of Makor or Machaerus, on the borders of Arabia to the north of the Dead Sea. It is situated among black basaltic rocks and was believed to be haunted by evil demons. Its ruins have been visited in recent years by Canon Tristram (Land of Moab, p. 259) and other travellers, and dungeons are still visible of which one may have witnessed the great Prophet’s tragic end.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain He shut up John in prison. It did not…
He shut up John in prison. It did not enter into St. Luke"s plan to write any detailed account of the circumstances which led to the death of the Baptist. The story (related at length by St. Matthew) was, no doubt, well known in all the Gentile Churches. He simply mentions the act which consigned the dauntless preacher to the dungeons of Herod"s palace-fortress, close to the Dead Sea; it was termed Macha, or Machaerus. In closing his little sketch of the work of his Master"s great pioneer, St. Luke wishes to show that the fearless Baptist was no respecter of persons. The despised collector of Roman tribute, the rough free lance or mercenary, the nameless legionary of Rome, was attacked for his evil life and his wanton excesses, with no greater hardihood than the prince who sat on the throne of the mighty Herods. True servant of his brave and patient Master, he paid the penalty of his splendid courage and, "like so many of earth"s great ones, he passed through pain and agony to his rest."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Luk_3:18; Luk_3:20
Luk_3:18; Luk_3:20
He shut up John in prison
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Herod Antipas
The view here given of the character, conduct, and history of Herod Antipas is full of matter for awful reflection and serious admonition.
1. The mysteriousness of the ways of Providence. That a man so worthless should be permitted to cut short the labours and the life of so holy and useful a character, and that, too, in order to gratify the revenge of an abandoned adulteress, and to reward the vain exhibition of a giddy damsel, must, no doubt, at first appear strange. Yet the anger of God overtook: he persecutors before they left this world; and as for the holy sufferer, his work was done; and it was easy for his Lord to recompense to him his temporal sorrows a hundredfold in the world of glory.
2. The danger of power without grace. It is common to wish for power, and to envy those in whose hands it is; but when it is held without principle, it is fraught with peril, not only to those over whom it is exercised, but to those by whom it is possessed. They are generally borne away by the temptations which it presents to the gratification of caprice, luxury, covetousness, oppression, revenge, and every evil passion; and however prosperous their career may seem for a season, their end is generally destruction, and their memory is abhorred.
3. What is sin in the meanest is also sin in the highest. The judgment of God is impartial, and in every case He will render to each according to his deeds.
4. An awful commentary on human depravity.
5. The dreadful consequences which often result from the violation of the seventh commandment, and from intemperance.
6. We should learn to take reproof in good part. Well had it been for Herod if he had submitted to Johns rebuke and acted on it.
7. Sin, when pointed out, must be renounced. This man reverenced John, and yet lived and died in sin. Let us not do as he did. (James Foote, M. A.)
Johns rebuke of Herod
The life of John the Baptist divides itself into three distinct periods. Of the first, we are told that he was in the deserts until his showing unto Israel. This period lasted thirty years. The second is a shorter one. It comprises the few months of his public ministry. In the third we are to consider him as the tenant of a compelled solitude, in the dungeon of a capricious tyrant. A rare man, one of Gods heroic ones, a true conqueror; one whose life and motives it is hard to understand without feeling warmly and enthusiastically about them. One of the very highest characters, rightly understood, of all the Bible. In the verse which is to serve us for our guidance on this subject there are two branches which will afford us fruit of contemplation.
I. THE TRUTHFULNESS OF CHRISTIAN CHARACTER. Herod being reproved by John for Herodias. There are three things we remark in this truthfulness of John.
1. Its straightforwardness.
2. Its unconsciousness.
3. Its unselfishness.
II. THE APPARENT FAILURE OF CHRISTIAN LIFE. Shut up John in prison. The first thought which suggests itself is that a magnificent career is cut short too soon. At the very outset of ripe and experienced manhood the whole thing ends in failure. Johns day of active usefulness is over. The crowds that listened to his voice, we hear of them no more. Herod heard John gladly, did much good by reason of his influence. What was all that worth? The prophet comes to himself in a dungeon, and wakes to the conviction, that his influence had told much in the way of commanding attention, and even winning reverence, but very little in the way of gaining souls-the bitterest, the most crushing discovery in the whole circle of ministerial experience. All this was seeming failure. And this, brethren, is the picture of almost all human life. In the isolation of Johns dying hour there appears failure again. The martyr of truth dies privately in Herods dungeon. We have no record of his last words. There were no crowds to look on. We cannot describe how he received his sentence. Was he calm? Was he agitated? Did he bless his murderer? Did he give utterance to any deep reflections on human life? All that is shrouded in silence. He bowed his head, and the sharp stroke fell flashing down. We know that, we know no more--apparently a noble life abortive. And now--
III. Let us ask the question--WAS ALL THIS INDEED FAILURE? NO, it was sublimest victory. Johns work was no failure. He left behind him no sect to which he had given his name, but his disciples passed into the service of Christ, and were absorbed in the Christian Church. Words from John had made impressions, and men forgot in after years where the impressions first came from, but the day of judgment will not forget. John laid the foundations of a temple, and others built upon it. He laid it in struggle, in martyrdom. It was covered up like the rough masonry below ground, but when we look round on the vast Christian Church, we are looking at the superstructure of Johns toil. There is a lesson for us all in that, if we will learn it. Work, true work, done honestly and manfully for Christ, never can be a failure. We are treading upon a bridge of martyrs. The suffering was theirs--the victory is ours.
IV. In conclusion, we make three remarks.
1. Let young and ardent minds, under the first impressions of religion, beware how they pledge themselves by any open profession to more than they can perform.
2. We get from this subject the doctrine of a resurrection. Johns life was hardness, his end was agony. Be content to feel that this world is not your home. Homeless upon earth; try more and more to make your home in heaven, above with Christ.
3. Devotedness to Christ is our only blessedness. (F. W. Robertson, M. A.)
John Baptists imprisonment
Josephus gives some interesting particulars respecting the imprisonment and murder of the Baptist, which are not supplied in the gospel history. Herod Antipas, son of Herod the Great, was at that time tetrarch of Galilee and Peraea, and had married the daughter of Aretas, an Arabian king, whose territories abutted on his own. When he was at Rome, however, he stayed at the house of his half-brother Philip, whose wife Herodias he conceived a passion for. Antipas made known his passion, and Herodias readily enough consented to leave Philip and go with him. The daughter of Aretas was divorced, and Herodias duly installed in her place. John the Baptist had the courage to denounce this infamous marriage; and by and by Herod Antipas, under pretence that he feared Johns popularity with the multitude might lead to disturbances, apprehended and imprisoned him. John was sent to Machaerus, or MKhaur, on the eastern side of the Dead Sea, where Herod had both a city and fortress. The site and ruins of Machaerus were identified by Canon Tristram in his visit to the Land of Moab in 1872. It was from this spot, then, that John sent two of his disciples to Christ to ask, Art Thou He that should come? And it was here that Salome, the daughter of Herodias, danced before Antipas, and won for her infamous mother the head of John the Baptist. (Biblical Things Not Generally Known.)
John like Elijah
As the first Elijah reproved King Ahab for the murder of Naboth and the seizure of his vineyard, so the second Elijah rebuked King Herod for his lust. (W. Bull.)
Reproving a king
Dr. Hickington, chaplain to Charles II., used to preach at the kings vices. This the king took to himself; and so, one day, he said, Doctor, you and I ought to be better friends; give up being so sharp on me, and see if I dont mend on your hand. Well, well, quoth the doctor, Ill make it up with your Majesty on these terms: as you mend, Ill mend.
The king reproved
It is said that Henry the Great of France took much pleasure in conversing with an honest and religious man of low situation in life, who used great freedom with his Majesty. One day he said to the king, Sire, I always take your part when I hear any man speaking evil of you; I know that you excel in justice and generosity, and that many worthy things have been done by you. But you have one vice for which God will condemn you, if you do not repent--I mean the unlawful love of women. The king, it is said, was too magnanimous to resent this reproof, but he long felt it like an arrow in his bosom; and sometimes said that the most eloquent discourses of the doctors of the Sorbonne had never made such an impression on his soul as this honest reproof from his humble friend.
Excommunicating a prince
William IX., Duke of Aquitaine and Earl of Polctiers, was a violent and dissolute prince, and often indulged himself in improper behaviour at the expense of religion. Though he had contracted a very suitable marriage, and one with which he was satisfied for some time, he parted from his wife without reason, to marry another who pleased him better. The Bishop of Polctiers, by name Peter, could not brook so great a scandal; and having employed all other means in vain, he thought it his duty to excommunicate the duke. As he began to pronounce the anathema, William furiously advanced, sword in hand, saying, Thou art dead if thou proceedest. The bishop, as if afraid, required a few moments to consider what was most expedient. The duke granted it, and the bishop courageously finished the rest of the formula of excommunication. After which, extending his neck, Now, strike, said he, I am quite ready. The astonishment which this intrepid conduct produced in the duke disarmed his fury, and saying, ironically, I dont like you well enough to send you to heaven, he contented himself with banishing him.
Moral courage
Dr. Harris, the minister of Hanwell, during the Civil Wars, frequently had military officers quartered at his house. A party of them, being unmindful of the reverence due to the holy name of God, indulged themselves in swearing. The doctor noticed this, and on the following Sunday preached from these words--Above all things, my brethren, swear not. This so enraged the soldiers, who judged the sermon was intended for them, that they swore they would shoot him if he preached on the subject again. He was not, however, to be intimidated; and, on the following Sunday, he not only preached from the same text, but inveighed in still stronger terms against the vice of swearing. As he was preaching a soldier levelled his carabine at him; but he went on to the conclusion of his sermon, without the slightest fear or hesitation.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.