v1: Kings and Governors; Tiberias Caesar was emperor of Rome, AD 14 - 27; Pontius Pilate was governor of Judah, AD 26 - 36. Archelaus, referred to in Matt 2.22, was deposed in AD 6, although his brothers continued as tetrarchs of other areas. This Herod, Antipas, was son of Herod the Great, who had divided his kingdom on his death. Jesus referred to Herdo Antipas as 'that fox' (Luke 13.32). 

Luke carefully places the events of Christ's life in a historical context.

However, these men are almost forgotten, but Jesus Christ is remembered; their impact on the lives of others has ceased, but Christ's impact continues.

v2: Annas and Caiaphas were both High Priests, although the historical practice had been that there was only one at any time. Although they both had position and authority, the Word of God came through John in the wilderness, outside the religious establishment. This is an indication of the state of the Jewish religion at the time, it is also a pointer to the conflict that would arise between the Jewish leaders and John, then Jesus, and then with the church.

v3: John's message was "a baptism of repentance", an external washing; the Lord Jesus would bring an internal cleansing (v16). John baptised people as a preparation for Christ's coming.

v4-6: John prepared the way for the coming of Jesus Christ, the Messiah. His coming was prophesied. Jesus Christ was, however, "God's salvation."

v7-9: John's fiery words, sifting those who came to hear; no doubt some would bring forth fruits worthy of repentance.

But others would cling to their ancestry, "We have Abraham as our father". Jews generally depended on Abraham's faith; John said that that counted for nothing; John 1.13; Gal 3.29.

Jewish claims that, as the people of God, they needed no repentance were clearly answered. Unbelieving Jews were likened to dead stones, see 19.39-40.

v10: What shall we do then? There was some genuine repentance, and a willingness to obey; John's response was to set down rigorous standards of behaviour.

v11-14: John's standards were then applied to different people; everyone should be generous; tax collectors should be honest; and soldiers content and fair.

v15-16: John clearly explained his ministry; he was only a man, pointing others to Christ. The people expected great things, since John's ministry was different from other prophets' and teachers'; there had been no one like him for 400 years, since the last of the O.T. prophets. Those people who saw and heard him would not have experienced anything similar. But we are not to set our hope on a man, however great he is; Ps 118.8-9.

John pointed the people forward to Jesus' greater power; that He would baptise with the Holy Spirit and with fire; no ordinary man could make such a claim for himself.

v17: The ministry of Jesus, to purge and to burn, continuing John's own ministry to the Jewish people. His threshing floor will be thoroughly purged, and the chaff burned up. The wheat, those who put their trust in Christ, would be gathered safely to Him. There is no idea that Christ is 'nice!' He is the powerful Saviour, demanding submission and commitment.

v18: With such uncompromising words John exhorted the people. The word exhort is "PARAKALEO", used of Christ and of the Holy Spirit, often translated 'comforter'; but 'exhorter' is better.

v19-20: John's faithfulness cost him his freedom and, ultimately, his life. This incident actually occurred later, after Jesus' baptism.

Jewish writers were less worried over chronological order, but generally pursued the life of a particular character, and then describing another. The narratives in Genesis follow a similar pattern.

Luke has now introduced a number of key people; faithful Jews, religious and political leaders, and John. He now turns his, and our, attention to Jesus Christ.

v21-22: Jesus' baptism, although it is clear that He needed no repentance. The divine approval, the descent of the Spirit, and the voice of the Father; this came to no-one else; thus Jesus Christ was set apart from all mankind; He is the unique Son of God.

v23: Jesus then began His ministry. Like a man, his age is given as 30 years. The Ancient of Days was 30 years old.

v24-38: The genealogy of Jesus Christ. This runs through David and Abraham, as in Matt 1.1. But it also runs back to Adam, "the son of God". Thus His genuine humanity was established; His Jewish ancestry; but also a reminder that this was indeed the Son of God.

Confusingly, Joseph is here shown as son of Heli, not Jacob (Matt 1.16). One possibility is that Joseph's mother had married twice; first to Jacob, who had died; she then married Heli, under the 'levirate' marriage rules, which ensured the family line continued.