Now in the fifteenth year of the reign of Tiberius Cesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Iturea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,
Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.
And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;
As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth;
And all flesh shall see the salvation of God.
Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?
Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham.
And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.
And the people asked him, saying, What shall we do then?
He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
Then came also publicans to be baptized, and said unto him, Master, what shall we do?
And he said unto them, Exact no more than that which is appointed you.
And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.
And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:
Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.
And many other things in his exhortation preached he unto the people.
But Herod the tetrarch, being reproved by him for Herodias his brother Philip’s wife, and for all the evils which Herod had done,
Added yet this above all, that he shut up John in prison.
Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,
And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.
And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,
Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph,
Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge,
Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda,
Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri,
Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er,
Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,
Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim,
Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David,
Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson,
Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda,
Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor,
Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala,
Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech,
Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan,
Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.
Luke 3 is a pivotal chapter that bridges the infancy narratives of Jesus and John the Baptist with the beginning of Jesus' public ministry. It meticulously sets the stage, providing both historical context and theological significance to the events that unfold. By understanding the details within this chapter, we can gain a deeper appreciation for the unique roles of John the Baptist and Jesus Christ in God's redemptive plan. This chapter highlights the importance of repentance, the power of God's Word, and the fulfillment of prophecy. Let's examine the key themes and verses in detail.
Historical Context and the Word of God (Luke 3:1-2)
Luke, known for his meticulous approach to historical accuracy (Luke 1:1-4; 2:1-2), begins by grounding the events of Luke 3 in a specific historical period. He identifies the rulers of the time: Tiberius Caesar as emperor, Pontius Pilate as governor of Judea, Herod Antipas as tetrarch of Galilee, Philip as tetrarch of Iturea and Trachonitis, Lysanias as tetrarch of Abilene, and Annas and Caiaphas as the high priests.
This detailed list serves two important purposes. First, it provides a tangible timeline for the events, allowing us to place them within the broader context of Roman rule and Jewish society. Herod the Great's territory was divided among his three sons after his death in 4 BC. Archelaus, who ruled over Judea, was banished by Rome in AD 6 and replaced by a Roman governor. This historical backdrop highlights the political and religious climate in which John the Baptist emerged.
Second, it creates a powerful contrast. While these powerful figures held positions of authority, the Word of God came not to them, but to John, a humble man in the wilderness (Luke 3:2). This underscores a recurring theme in Scripture: God often chooses the unlikely and the marginalized to carry out His purposes. It emphasizes that true power and authority come not from earthly positions, but from divine calling.
John the Baptist: A Voice in the Wilderness (Luke 3:3-6)
John's ministry was characterized by a call to repentance and baptism for the forgiveness of sins (Luke 3:3). He called the people of Israel back to God, emphasizing that genuine change begins with acknowledging sin and turning away from it. Water baptism served as a public declaration of their repentance, a visible symbol of their commitment to a new life.
Luke connects John's ministry directly to Old Testament prophecy, citing Isaiah 40:3-5 (Luke 3:4-6). This passage speaks of a voice crying out in the wilderness to prepare the way for the Lord. By quoting Isaiah, Luke demonstrates that John's arrival was not a random occurrence, but a fulfillment of God's long-standing promises. The wilderness, a symbol of spiritual barrenness, reflected Israel's condition at the time. John's message was intended to "level the mountains" of pride and "fill the valleys" of despair, creating a straight path for the Messiah.
Bearing Fruit Worthy of Repentance (Luke 3:7-14)
John's message was not always gentle. He challenged the crowds, including the religious leaders, calling them a "brood of vipers" (Luke 3:7). He warned them against relying on their lineage as descendants of Abraham, emphasizing that true faith is demonstrated through actions. John's call was for people to "produce fruit consistent with repentance" (Luke 3:8).
The crowds, convicted by John's message, asked him, "What then should we do?" (Luke 3:10). John responded with practical instructions, tailored to different groups within society. He urged generosity, honesty, and contentment (Luke 3:11-14). To those with more than enough, he encouraged sharing with those in need. He instructed tax collectors to be honest and avoid extortion, and soldiers to be content with their wages and avoid violence. These specific examples illustrate that repentance is not merely an internal feeling, but a transformation that impacts every aspect of life.
John's Humility and the Coming Messiah (Luke 3:15-17)
John's powerful preaching and unusual lifestyle led some to wonder if he might be the Messiah (Luke 3:15). However, John quickly and unequivocally denied this claim. He declared that he was not even worthy to untie the sandals of the one who was coming after him (Luke 3:16). This illustrates his humility and his understanding of his role as a forerunner.
John contrasted his own baptism with the baptism that the Messiah would bring: a baptism of the Holy Spirit and fire (Luke 3:16). This refers to the transforming power of the Holy Spirit, as well as the judgment that the Messiah would bring. He used the imagery of a farmer separating wheat from chaff, emphasizing that the Messiah would ultimately separate those who are truly His from those who are not (Luke 3:17). The fire represents both purification and judgment.
John's Imprisonment (Luke 3:18-20)
Despite his popularity, John's bold preaching eventually led to his imprisonment. He rebuked Herod Antipas for his unlawful marriage to Herodias, his brother's wife (Luke 3:19). Herod, unable to tolerate John's criticism, imprisoned him, marking the end of John's public ministry (Luke 3:20). This act highlights the cost of speaking truth to power and foreshadows the persecution that Jesus would also face.
The Baptism of Jesus (Luke 3:21-22)
Luke's account of Jesus' baptism is concise but powerful. Jesus was baptized by John, not because He needed to repent of sin, but to identify with humanity and fulfill all righteousness. As Jesus prayed after being baptized, the heavens opened, the Holy Spirit descended on Him in the form of a dove, and a voice from heaven declared, "You are my beloved Son; with you I am well pleased" (Luke 3:22). This event marks the beginning of Jesus' public ministry and affirms His divine identity.
This scene reveals the Trinitarian nature of God: the Father speaking from heaven, the Son being baptized, and the Holy Spirit descending like a dove. It highlights the unity and distinctness of the three persons of the Godhead.
The Genealogy of Jesus (Luke 3:23-38)
Luke concludes Chapter 3 with a genealogy of Jesus, tracing His lineage back to Adam, "the son of God" (Luke 3:38). This genealogy serves to connect Jesus to all of humanity, emphasizing that the gospel is for all people, regardless of their background or nationality.
While Matthew's genealogy focuses on Jesus' legal lineage through Joseph (Matthew 1:1-16), Luke's genealogy is believed by many to trace Jesus' biological lineage through Mary. This distinction highlights Jesus' dual heritage: His legal right to the throne of David through Joseph and His physical descent from David through Mary. This fulfills the Old Testament prophecies regarding the Messiah's lineage.
By tracing Jesus' ancestry back to Adam, Luke emphasizes that Jesus is not only the Messiah of Israel but also the Savior of the world, the one who can redeem all of humanity from the consequences of sin. Jesus is the "offspring" who would strike Satan’s head in fulfillment of God’s promise (Genesis 3:15).
Luke 3 is a rich and significant chapter that provides crucial context for understanding the ministry of Jesus. It emphasizes the importance of repentance, the fulfillment of prophecy, and the universal scope of God's redemptive plan. By studying this chapter, we can gain a deeper appreciation for the roles of John the Baptist and Jesus Christ in God's story of salvation.
Now in the fifteenth year of the reign of Tiberius Cesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Iturea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,
Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.
And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;
As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth;
And all flesh shall see the salvation of God.
Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?
Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham.
And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.
And the people asked him, saying, What shall we do then?
He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
Then came also publicans to be baptized, and said unto him, Master, what shall we do?
And he said unto them, Exact no more than that which is appointed you.
And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.
And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:
Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.
And many other things in his exhortation preached he unto the people.
But Herod the tetrarch, being reproved by him for Herodias his brother Philip’s wife, and for all the evils which Herod had done,
Added yet this above all, that he shut up John in prison.
Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,
And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.
And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,
Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph,
Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge,
Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda,
Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri,
Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er,
Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,
Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim,
Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David,
Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson,
Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda,
Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor,
Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala,
Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech,
Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan,
Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.
Luke 3 is a pivotal chapter that bridges the infancy narratives of Jesus and John the Baptist with the beginning of Jesus' public ministry. It meticulously sets the stage, providing both historical context and theological significance to the events that unfold. By understanding the details within this chapter, we can gain a deeper appreciation for the unique roles of John the Baptist and Jesus Christ in God's redemptive plan. This chapter highlights the importance of repentance, the power of God's Word, and the fulfillment of prophecy. Let's examine the key themes and verses in detail.
Historical Context and the Word of God (Luke 3:1-2)
Luke, known for his meticulous approach to historical accuracy (Luke 1:1-4; 2:1-2), begins by grounding the events of Luke 3 in a specific historical period. He identifies the rulers of the time: Tiberius Caesar as emperor, Pontius Pilate as governor of Judea, Herod Antipas as tetrarch of Galilee, Philip as tetrarch of Iturea and Trachonitis, Lysanias as tetrarch of Abilene, and Annas and Caiaphas as the high priests.
This detailed list serves two important purposes. First, it provides a tangible timeline for the events, allowing us to place them within the broader context of Roman rule and Jewish society. Herod the Great's territory was divided among his three sons after his death in 4 BC. Archelaus, who ruled over Judea, was banished by Rome in AD 6 and replaced by a Roman governor. This historical backdrop highlights the political and religious climate in which John the Baptist emerged.
Second, it creates a powerful contrast. While these powerful figures held positions of authority, the Word of God came not to them, but to John, a humble man in the wilderness (Luke 3:2). This underscores a recurring theme in Scripture: God often chooses the unlikely and the marginalized to carry out His purposes. It emphasizes that true power and authority come not from earthly positions, but from divine calling.
John the Baptist: A Voice in the Wilderness (Luke 3:3-6)
John's ministry was characterized by a call to repentance and baptism for the forgiveness of sins (Luke 3:3). He called the people of Israel back to God, emphasizing that genuine change begins with acknowledging sin and turning away from it. Water baptism served as a public declaration of their repentance, a visible symbol of their commitment to a new life.
Luke connects John's ministry directly to Old Testament prophecy, citing Isaiah 40:3-5 (Luke 3:4-6). This passage speaks of a voice crying out in the wilderness to prepare the way for the Lord. By quoting Isaiah, Luke demonstrates that John's arrival was not a random occurrence, but a fulfillment of God's long-standing promises. The wilderness, a symbol of spiritual barrenness, reflected Israel's condition at the time. John's message was intended to "level the mountains" of pride and "fill the valleys" of despair, creating a straight path for the Messiah.
Bearing Fruit Worthy of Repentance (Luke 3:7-14)
John's message was not always gentle. He challenged the crowds, including the religious leaders, calling them a "brood of vipers" (Luke 3:7). He warned them against relying on their lineage as descendants of Abraham, emphasizing that true faith is demonstrated through actions. John's call was for people to "produce fruit consistent with repentance" (Luke 3:8).
The crowds, convicted by John's message, asked him, "What then should we do?" (Luke 3:10). John responded with practical instructions, tailored to different groups within society. He urged generosity, honesty, and contentment (Luke 3:11-14). To those with more than enough, he encouraged sharing with those in need. He instructed tax collectors to be honest and avoid extortion, and soldiers to be content with their wages and avoid violence. These specific examples illustrate that repentance is not merely an internal feeling, but a transformation that impacts every aspect of life.
John's Humility and the Coming Messiah (Luke 3:15-17)
John's powerful preaching and unusual lifestyle led some to wonder if he might be the Messiah (Luke 3:15). However, John quickly and unequivocally denied this claim. He declared that he was not even worthy to untie the sandals of the one who was coming after him (Luke 3:16). This illustrates his humility and his understanding of his role as a forerunner.
John contrasted his own baptism with the baptism that the Messiah would bring: a baptism of the Holy Spirit and fire (Luke 3:16). This refers to the transforming power of the Holy Spirit, as well as the judgment that the Messiah would bring. He used the imagery of a farmer separating wheat from chaff, emphasizing that the Messiah would ultimately separate those who are truly His from those who are not (Luke 3:17). The fire represents both purification and judgment.
John's Imprisonment (Luke 3:18-20)
Despite his popularity, John's bold preaching eventually led to his imprisonment. He rebuked Herod Antipas for his unlawful marriage to Herodias, his brother's wife (Luke 3:19). Herod, unable to tolerate John's criticism, imprisoned him, marking the end of John's public ministry (Luke 3:20). This act highlights the cost of speaking truth to power and foreshadows the persecution that Jesus would also face.
The Baptism of Jesus (Luke 3:21-22)
Luke's account of Jesus' baptism is concise but powerful. Jesus was baptized by John, not because He needed to repent of sin, but to identify with humanity and fulfill all righteousness. As Jesus prayed after being baptized, the heavens opened, the Holy Spirit descended on Him in the form of a dove, and a voice from heaven declared, "You are my beloved Son; with you I am well pleased" (Luke 3:22). This event marks the beginning of Jesus' public ministry and affirms His divine identity.
This scene reveals the Trinitarian nature of God: the Father speaking from heaven, the Son being baptized, and the Holy Spirit descending like a dove. It highlights the unity and distinctness of the three persons of the Godhead.
The Genealogy of Jesus (Luke 3:23-38)
Luke concludes Chapter 3 with a genealogy of Jesus, tracing His lineage back to Adam, "the son of God" (Luke 3:38). This genealogy serves to connect Jesus to all of humanity, emphasizing that the gospel is for all people, regardless of their background or nationality.
While Matthew's genealogy focuses on Jesus' legal lineage through Joseph (Matthew 1:1-16), Luke's genealogy is believed by many to trace Jesus' biological lineage through Mary. This distinction highlights Jesus' dual heritage: His legal right to the throne of David through Joseph and His physical descent from David through Mary. This fulfills the Old Testament prophecies regarding the Messiah's lineage.
By tracing Jesus' ancestry back to Adam, Luke emphasizes that Jesus is not only the Messiah of Israel but also the Savior of the world, the one who can redeem all of humanity from the consequences of sin. Jesus is the "offspring" who would strike Satan’s head in fulfillment of God’s promise (Genesis 3:15).
Luke 3 is a rich and significant chapter that provides crucial context for understanding the ministry of Jesus. It emphasizes the importance of repentance, the fulfillment of prophecy, and the universal scope of God's redemptive plan. By studying this chapter, we can gain a deeper appreciation for the roles of John the Baptist and Jesus Christ in God's story of salvation.