during the high priesthood of Annas and Caiaphas
Annas and Caiaphas were influential figures in the Jewish religious hierarchy during the time of Jesus. Annas served as high priest from AD 6 to 15, and although he was deposed by the Romans, he retained significant influence, especially through his son-in-law Caiaphas, who was the official high priest from AD 18 to 36. This dual mention highlights the political and religious complexities of the time, as the high priesthood was both a religious office and a political appointment under Roman rule. The presence of two high priests indicates the tension between Jewish tradition and Roman authority, setting the stage for the ministry of John the Baptist and later, Jesus.

the word of God came to John son of Zechariah
John, known as John the Baptist, was the son of Zechariah, a priest, and Elizabeth, both of whom were righteous before God. The phrase "the word of God came to John" signifies a prophetic calling, similar to Old Testament prophets like Jeremiah and Ezekiel, who received God's word to deliver to the people. This divine commissioning marks John as a pivotal figure in salvation history, preparing the way for the Messiah. His role as a prophet is underscored by his unique birth circumstances and his life dedicated to God's service.

in the wilderness
The wilderness is a significant location in biblical narratives, often associated with testing, preparation, and divine encounters. For John, the wilderness symbolizes a place of spiritual purity and separation from the corruption of society. It is here that John preaches repentance and baptizes, calling people to prepare for the coming of the Lord. The wilderness setting also connects John to the prophetic tradition of Elijah, who was known for his time in the wilderness, and fulfills the prophecy of Isaiah 40:3, "A voice of one calling in the wilderness, 'Prepare the way for the Lord.'" This setting emphasizes the transformative power of John's message and the beginning of a new era in God's redemptive plan.

1. Annas
A former high priest who held significant influence during this period. Though not the official high priest, he was a powerful figure in Jewish religious life.

2. Caiaphas
The son-in-law of Annas and the acting high priest at the time. He played a crucial role in the events leading up to the crucifixion of Jesus.

3. John son of Zechariah
Commonly known as John the Baptist, he was a prophet who prepared the way for Jesus by preaching repentance and baptizing in the wilderness.

4. The Wilderness
A desolate area where John the Baptist lived and preached. It symbolizes a place of spiritual preparation and encounter with God.

5. The Word of God
Refers to the divine message or revelation that came to John, marking the beginning of his public ministry.Divine Timing and Calling
God's call often comes in unexpected ways and times. John received his calling in the wilderness, away from the religious centers of power.

The Role of Prophets
Prophets like John the Baptist are called to speak God's truth, often challenging the status quo and calling people to repentance.

Spiritual Preparation
The wilderness represents a place of preparation and transformation. Believers are encouraged to seek solitude and reflection to hear God's voice.

Religious Authority vs. Divine Authority
Annas and Caiaphas represent religious authority, but God's word came to John, showing that divine authority supersedes human structures.

The Importance of Obedience
John's obedience to God's call is a model for believers. When God speaks, we must be ready to act, regardless of our circumstances.1. What is the meaning of Luke 3:2?

2. How does God's word coming to John in Luke 3:2 demonstrate divine timing?

3. What role does the wilderness play in preparing John for his ministry?

4. How does Luke 3:2 connect to Old Testament prophets receiving God's word?

5. How can we discern and respond to God's calling in our lives today?

6. What lessons from John's obedience in Luke 3:2 can we apply personally?

7. How does Luke 3:2 demonstrate the role of prophecy in Christianity?

8. Why is the mention of John in Luke 3:2 significant for understanding biblical authority?

9. What does Luke 3:2 reveal about the historical context of Jesus' ministry?

10. What are the top 10 Lessons from Luke 3?

11. Who was Annas in the Bible?

12. Who was Annas in the Bible?

13. What were the key events in Jesus' trials?

14. Who is authorized to perform a baptism?During the high priesthood

Luke opens with a time-stamp that roots John’s call in real history. The phrase reminds us that God’s redemptive work is never abstract; it unfolds in verifiable moments.

• Luke 3:1 had already listed secular rulers; verse 2 balances that with religious leadership, highlighting the intersection of political and spiritual landscapes (cf. Daniel 2:21, Galatians 4:4).

• God’s silence since Malachi had lasted about four centuries, yet in one sentence Luke shows that heaven still keeps the calendar.

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Of Annas and Caiaphas

Two names, one office—an odd pairing on the surface, but loaded with meaning.

• Annas had been high priest (AD 6-15) and retained immense influence even after Rome deposed him; five of his sons and his son-in-law Caiaphas also served (John 18:13, Acts 4:6).

• Caiaphas officially held the title during John’s ministry and Jesus’ Passion (Matthew 26:3).

• Their joint mention signals religious corruption and political maneuvering, yet God chooses to bypass their temple and speak to a prophet outside the system—echoing 1 Samuel 3:1 when “the word of the LORD was rare.”

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The word of God came

Heaven’s initiative breaks the long silence.

• “The word of God came” is a classic prophetic formula (Jeremiah 1:2, Ezekiel 1:3). Scripture treats these moments as objective events, not private impressions; God speaks, and history moves.

• Revelation always carries assignment. John will preach repentance and prepare hearts for the Messiah (Luke 3:3-6).

• The phrase underscores the sufficiency and authority of God’s word (Isaiah 55:11, Hebrews 4:12).

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To John son of Zechariah

The recipient is no random ascetic; he is the miracle child promised in Luke 1.

• John’s priestly lineage (Luke 1:5) contrasts sharply with the compromised priesthood now in power.

• His life mission was announced before his birth: “He will go on before the Lord in the spirit and power of Elijah” (Luke 1:17), fulfilling Malachi 4:5-6.

• By calling John, God reaffirms His covenant faithfulness, tying the old era to the dawning new (Matthew 11:9-10).

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In the wilderness

The setting is as significant as the message.

• Wilderness themes in Scripture often mark preparation and encounter: Israel’s exodus (Exodus 3:1), Elijah’s refuge (1 Kings 19:4-8), and even Jesus’ temptation (Matthew 4:1).

• Away from temple pomp and political intrigue, John embodies separation and purity, inviting Israel to a fresh start at the Jordan (Joshua 3:5-17).

• The stark environment amplifies the call to repent and “make straight the way of the Lord” (John 1:23).

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summary

Luke 3:2 records a pivotal moment: while religious power sat in Jerusalem’s marble halls, God chose a desert-dwelling prophet to announce that the kingdom was at hand. Annas and Caiaphas represent human authority, yet the living God bypassed their influence to speak through John, the promised forerunner. The verse reminds us that God speaks at precise times, to prepared servants, often in unexpected places—and His authoritative word always moves history toward the fulfillment of His redemptive plan.

(2) Annas and Caiaphas being the high priests.--Strictly speaking, there could be only one high priest, and the office was filled at this time by Caiaphas. Annas had been appointed by the Roman Procurator Quirinus, A.D. 7. In A.D. 14, he had to give way to Ishmael, who was appointed by Gratus successor to Quirinus; then followed Eleazar and Simon, and then, in A.D. 25, Joseph Caiaphas, who had married the daughter of Annas (John 18:13). It was natural that this relationship should involve the restoration, as far as possible, of his old dignity, and either as the Nasi or President of the Sanhedrin, or as the Sagan or deputy of the high priest, he may have acted as a coadjutor, as in our Lord's trial, and come to be spoken of as still high priest. Five of his sons, it may be noted, filled the Pontifical office in succession. In Acts 4:6, he is named as distinctly the high priest. In St. John, as above, he shares the judicial authority with Caiaphas. St. Matthew and St. Mark do not name him.

Unto John the son of Zacharias.--This description of the Baptist is peculiar to St. Luke.

(2) As we go further back the names are all different till we come to Zerubbabel; and the list in St. Luke from Zerubbabel to Joseph contains twenty names, inclusive, while those in St. Matthew are only thirteen.

(2) The difference in the number of names presents no real difficulty. We have seen (Note on Matthew 1:9) that St. Matthew omits three names in the list of kings in order to adapt it to the memoria technica of fourteen names in each group, and what he did in one case he may well have done in another for the same reason.

Verse 2. - Annas and Caiaphas being the high priests. The older authorities read, "in the high priesthood of Annas and Caiaphas." The mention of two high priests arises from the fact of the legitimate high priest, Annas, having been deposed some fifteen years previously by the action of the then Roman procurator, Valerius Gratus In spite of this official deposition, he still apparently continued to be regarded as the legitimate high priest by the great majority of his countrymen. His great position and claim to the pontifical office, as we shall see, was markedly recognized at the time of the state trial of our Lord. Since his deposition by the Roman government, four high priests had been promoted in succession to the office of chief pontiff. It appears that at this time and for a long series of years, this great and powerful man, although not daring publicly to defy the Roman authority by assuming the insignia of the high priest, filled the office of Nasi, or president of the Sanhedrin. The word of God came unto John the son of Zacharias in the wilderness. In the days of the above-mentioned rulers - pagan and Jewish, civil and ecclesiastical-came the summons to the son of Zacharias in his solitude in the wilderness. From childhood he had been designated for some great work, and he knew it; his whole early life had been a training for it; and at last the summons came. We are not told of its special form; it was doubtless a theophany, or a vision somewhat similar to the which revealed to Moses and Isaiah, to Jeremiah and Ezekiel, their special work, and the way in which that special work was to be done.

Parallel Commentaries ...


during
ἐπὶ (epi)
Preposition
Strong's 1909: On, to, against, on the basis of, at.

[the] high priesthood
ἀρχιερέως (archiereōs)
Noun - Genitive Masculine Singular
Strong's 749: High priest, chief priest. From arche and hiereus; the high-priest; by extension a chief priest.

of Annas
Ἅννα (Hanna)
Noun - Genitive Masculine Singular
Strong's 452: Annas, high priest at Jerusalem. Of Hebrew origin; Annas, an Israelite.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

Caiaphas,
Καϊάφα (Kaiapha)
Noun - Genitive Masculine Singular
Strong's 2533: Caiaphas, Jewish high priest. Of Chaldee origin; the dell; Caiaphas, an Israelite.

[the] word
ῥῆμα (rhēma)
Noun - Nominative Neuter Singular
Strong's 4487: From rheo; an utterance, ; by implication, a matter or topic; with a negative naught whatever.

of God
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

came
ἐγένετο (egeneto)
Verb - Aorist Indicative Middle - 3rd Person Singular
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

to
ἐπὶ (epi)
Preposition
Strong's 1909: On, to, against, on the basis of, at.

John
Ἰωάννην (Iōannēn)
Noun - Accusative Masculine Singular
Strong's 2491: Of Hebrew origin; Joannes, the name of four Israelites.

son
υἱὸν (huion)
Noun - Accusative Masculine Singular
Strong's 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

of Zechariah
Ζαχαρίου (Zachariou)
Noun - Genitive Masculine Singular
Strong's 2197: Of Hebrew origin; Zacharias, the name of two Israelites.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

the
τῇ (tē)
Article - Dative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

wilderness.
ἐρήμῳ (erēmō)
Adjective - Dative Feminine Singular
Strong's 2048: Lonesome, i.e. waste.


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NT Gospels: Luke 3:2 In the high priesthood of Annas (Luke Lu Lk)