Lucas 3
A.T. Robertson · Citado em PreceptAustin
Lucas 3
Robertson on praying - Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer.
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Robertson notes that Baptism of repentance refers to "a baptism the characteristic of which was repentance; which involved an obligation to repent. Heralded a repentance kind of baptism (genitive case, genus case), a baptism marked by repentance." NET adds that this "baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10–14)." The problem with this baptism (as with any baptism) is that it is merely an outward sign of a genuine change in one's heart. However, sadly, since it was an external act, baptism could be performed without any change in a person's heart. How many are baptized today who have never truly been born again? Only God knows. Warren
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Robertson - The verb is like our “suggest” by proof to eye, ear, or brain (Luke 6:47; 12:5; Acts 9:16; 20:35; Matt. 3:7). Thayer adds "to show by words and arguments, i. e. to teach (Lxx 2 Chr. 15:3) (A. V. frequently, to warn): tini (someone), followed by an infinitive of the thing, Mt. 3:7; Lk 3:7; to teach by the use of a figure, tini, followed by indirect discourse, Lk 6:47; 12:5; to show or teach by one's example, followed by hoti, Acts 20:35; to allow i.e. make known (future things), followed by indirect discourse Acts 9:16." BDAG - (1) to direct someone’s attention to something (as she pointed in the wrong direction. Also of visions granted martyrs to whom the Lord has shown the eternal blessings that no earthly eye can behold, pass. MPol 2:3) (2) to give instruction or moral direction Liddell-Scott - to shew secretly, Hdt.; having given a glimpse of happiness, to make a shew of virtue, Thuc. 2. absol. to indicate one's will, Xen. II. to shew by tracing out, mark out, Hdt.: absol. to set a pattern, Xen. 2. generally, to teach indirectly or by indication, Isocr. Gilbrant - Classical Greek - This verb is composed of the preposition hupo, “under,” and deiknumi, “show, make known, explain, prove.” Classical Greek writings reveal numerous examples of the use of this word: to show by tracing out, to set a pattern or example, to teach, to indicate, to give a glimpse of, to indicate one’s will, intimate, lay out information, report, bring to the notice of, produce evidence, etc. (see Liddell-Scott and Moulton-Milligan). Septuagint Usage - In Esther the verb indicates Queen Esther had kept her nationality secret (Esther 2:10,20); she did not reveal it. The queen’s uncle, Mordecai, made known that he resisted the king’s command because he was a Jew. (Complete Biblical Library Greek-English Dictionary) Hupodeiknumi - 6x in 6v - Usage: show(2), showed(1), warn(1), warned(2). Matthew 3:7+ But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, "You brood of vipers, who warned you to flee from the wrath to come? Luke 3:7 So he began saying to the crowds who were going out to be baptized by him, "You brood of vipers, who warned you to flee from the wrath to come? Luke 6:47+ "Everyone who comes to Me and hears My words and acts on them, I will show you whom he is like: Luke 12:5+ "But I will warn you whom to fear: fear the One who, after He has killed, has authority to cast into hell; yes, I tell you, fear Him! Acts 9:16+ for I will show him how much he must suffer for My name's sake." Acts 20:35+ "In everything I showed you that by working hard in this manner you must help the weak and remember the words of the Lord Jesus, that He Himself said, 'It is more blessed to give than to receive.'" Hupodeiknumi - 24x in 23v in the Septuagint - 1 Chr. 28:18; 2 Chr. 15:3; 2 Chr. 20:2; Est. 1:1; Est. 2:10; Est. 2:20; Est. 3:4; Est. 4:7; Est. 5:11; Est. 8:1; Jer. 31:19; Dan. 2:17; Dan. 4:1; Dan. 4:8; Dan. 5:7; Dan. 5:9; Dan. 5:12; Dan. 5:16; Dan. 9:22; Dan. 9:23; Dan. 10:14; Dan. 10:21; Dan. 11:2 Flee (escape) (5343) pheugo means to flee away in the sense of to take to flight in order to seek safety. To flee in the sense of to escape something, being made safe from danger by eluding or avoiding it (He 11:34+, Mt 3:7, Acts 27:30). To flee in the sense of to avoid, shun (Webster = to avoid deliberately and especially habitually), have nothing to do with (1Co 6:18). To vanish or disappear (Rev 16:20+, Rev 20:11+). Webster defines flee as to run away often from danger or evil or to hurry toward a place of security. Pheugo is the root of our English word "fugitive" defined as one who escapes from something or someone. Pheugo in Luke and Acts - Lk. 3:7; Lk. 8:34; Lk. 21:21; Acts 7:29; Acts 27:30; Wrath (3709)(orge from orgaô = to teem, to swell) conveys the picture of a swelling which eventually bursts, and thus describes an anger that proceeds from God’s nature and His opposition to sin and evil. Orge is not uncontrollable anger as when we "fly into a fit of anger," (which is described by thumos) but to God's settled indignation and controlled passionate hostile feeling toward sin in all its various manifestations. Settled indignation means that God’s holiness cannot and will not coexist with sin in any form whatsoever. Orge is used primarily of God's holy, righteous wrath but occasionally refers to the wrath of men (see Ephesians 4:31+) Orge refers to to an inner, deep resentment that seethes and smolders. Orge as used of God refers to His constant and controlled indignation toward sin, while thumos (which originally referred to violent movements of air, water, etc., and consequently came to mean “well up” or “boil up”) refers more to a passionate outburst of rage. Thumos type anger represents an agitated, violent anger that rushes forth relentlessly. The root meaning has to do with moving rapidly and was used of a man’s breathing violently while pursuing an enemy in great rage! Orge is God’s settled opposition to and displeasure with sin. In short, God’s wrath is his holy hatred of all that is unholy, His righteous indignation at everything that is unrighteous. Orge - 34x - Matt. 3:7; Mk. 3:5; Lk. 3:7; Lk. 21:23; Jn. 3:36; Rom. 1:18; Rom. 2:5; Rom. 2:8; Rom. 3:5; Rom. 4:15; Rom. 5:9; Rom. 9:22; Rom. 12:19; Rom. 13:4; Rom. 13:5; Eph. 2:3; Eph. 4:31; Eph. 5:6; Col. 3:6; Col. 3:8; 1 Thess. 1:10; 1 Thess. 2:16; 1 Thess. 5:9; 1 Tim. 2:8; Heb. 3:11; Heb. 4:3; Jas. 1:19; Jas. 1:20; Rev. 6:16; Rev. 6:17; Rev. 11:18; Rev. 14:10; Rev. 16:19; Rev. 19:15 Related Resources: Eternal Punishment - on site in depth study Does hell exist? Where is hell? What is the location of hell? Is hell real? Is hell eternal? What does hell look like? How hot is hell? How can I not go to hell? Is Satan the master of hell? Do Satan and his demons punish people in hell? Who will go to hell? Is hell literally a place of fire and brimstone? Did God create hell? Are there different levels of punishment in hell? How can a loving God send someone to hell? What kind of bodies will people have in hell? Do Jews believe in hell? When was hell created? Why does God send people to hell? Questions about Heaven, Hell, and Eternity QUESTION - Why did John the Baptist refer to the Pharisees as a brood of vipers? ANSWER - John the Baptist condemned the Pharisees and Sadducees as a “brood of vipers” in Matthew 3:7. A “brood of vipers” is a “family of snakes.” Because vipers are venomous, John was essentially calling the religious leaders “deadly sons of serpents.” It’s quite a bold denunciation—and one Jesus repeated to the Pharisees in Matthew 12:34. The Pharisees and Sadducees were the religious leaders in Israel during the time of John the Baptist and Jesus. The Pharisees were the Law-keepers and promoters of tradition, and the Sadducees comprised the wealthier ruling class. Over the centuries, these well-meaning groups had become corrupt, legalistic, and hypocritical and would eventually be responsible for crucifying the Son of God. They earned their label “brood of vipers,” a sobriquet with deeper meaning than is obvious at first glance. The viper was seen to be an evil creature. Its venom was deadly, and it was also devious—the viper that bit Paul was hiding in the firewood (Acts 28:3). The Hebrew Scriptures, which the Pharisees knew well, associate the serpent with Satan in Genesis 3. For John to call the Pharisees a “brood of vipers” implies that they bore satanic qualities. This idea is clearly stated by Jesus in John 8:44, where He says the unbelieving Jews “belong to [their] father, the devil.” When John and Jesus called the Pharisees a “brood of vipers,” they were pointing out that these men were deceitful, dangerous, and wicked—deceitful in that they were hypocrites (Matthew 23:15); dangerous in that they were blind leaders of the blind (Matthew 15:14); and wicked in that their hearts were full of murder (John 8:37). Another fascinating detail is found in Jesus’ use of the epithet “brood of vipers” to describe the Pharisees. In Matthew 23:33, He says, “You brood of vipers, how are you to escape being sentenced to hell?” Farmers, then as now, often burned the stubble of their fields to get the land ready for the next planting season. As the fires neared the vipers’ dens, the snakes would slither away from the flames, but they often did not escape being consumed. Snakes fleeing the fire was a common sight, and Jesus’ words to the Pharisees would likely have called it to their minds. How could they think they would escape the fire of God’s judgment by relying on their own works, which were not at all honest or good? John’s and Jesus’ calling them a brood of vipers was meant to make them aware of their own wickedness and call them to repent.GotQuestions.org Luke 3:7-14 The Gift of Giving - Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion. 2 Corinthians 9:7 A pastor breathed life into the phrase “He’d give you the shirt off his back” when he gave this unsettling challenge to his church: “What would happen if we took the coats off our backs and gave them to the needy?” Then he took his own coat and laid it at the front of the church. Dozens of others followed his example. This was during the winter, so the trip home was less comfortable that day. But for dozens of people in need, the season warmed up just a bit. When John the Baptist roamed the Judean wilderness, he had a stern warning for the crowd that came to hear him. “You brood of vipers!” he said. “Produce fruit in keeping with repentance” (Luke 3:7–8). Startled, they asked him, “What should we do then?” He responded with this advice: “Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same” (vv. 10–11). True repentance produces a generous heart. Lord, show us what we have that we might use to bless someone else today. Because “God loves a person who gives cheerfully” (nlt), giving should never be guilt-based or pressured (2 Cor. 9:7). But when we give freely and generously, we find that it truly is more blessed to give than to receive. Lord, thank You for the many ways You bless us. Forgive us for so often taking Your goodness for granted. Show us what we have that we might use to bless someone else today. Whoever refreshes others will be refreshed. Proverbs 11:25 INSIGHT: God reveals His compassion for the poor throughout the Scriptures. In Psalm 72:13, we read, “He will take pity on the weak and the needy and save the needy from death.” The people were to join with God in bringing His compassion to the poor. In the New Testament, Jesus repeatedly expresses the Father’s concern for the poor by portraying them as accepted by the Father (Mark 12:42; Luke 16:20) and stating that His messianic mission, in part, was confirmed by His ministry to the poor (Matt. 11:4–5). Paul picks up the baton of this challenge by commending the churches of Macedonia and Achaia for their financial support of the poor in Jerusalem (Rom. 15:26), while James warns that the poor must not be disregarded because of their socioeconomic status (James 2:2–6). If our God and His Son are this concerned for the poor, how can we represent that love by caring for those in need? Luke 3:8 "Therefore bear fruits in keeping with repentance, and do not begin to say to yourselves, 'We have Abraham for our father,' for I say to you that from these stones God is able to raise up children to Abraham. Fruits: Isa 1:16-18 Eze 18:27-31 Ac 26:20 2Co 7:10,11 Ga 5:22-24 Php 1:11 Heb 6:7,8 We: Lu 13:28,29 16:23-31 Isa 48:1,2 Jer 7:4-10 Joh 8:33 Ro 4:16 9:7 These stones: Lu 19:40 Jos 4:3-8 Mt 8:11,12 21:43 Ga 3:28,29 Luke 3 Resources - Multiple Sermons and Commentaries Luke 3:7-14 False and True Repentance- Steven Cole Luke 3:7-8 True Repentance: God's Highway to the Heart- 1 - John MacArthur ONE'S LIFE PROVES WHETHER REPENTANCE IS TRUE OR FALSE! Therefore - A term of conclusion. What is being concluded? John had preached a baptism of repentance (Lk 3:3), so the "snakes" came running to out to escape the wrath of God. But for their act of "baptism" and their repentance to be shown genuine, it had to be accompanied by spiritual fruit. No fruit meant no "root" and that their "baptism of repentance" was a shallow sham. Real repentance is not a feeling but an action. For their "baptism of repentance" to be shown true called for a change in direction of their life (~ "fruit"), not just a sorrow in their heart (and not just a fear of the fire prompting them to go to John for a "fire insurance policy!") (See 2Cor 7:8-11+) John MacArthur rightly remarks that "in spite of being baptized by John, the people ultimately rejected (the Messiah). (ED: See note by Bock) In light of the ever-present danger of false repentance, it is crucial to be able to distinguish it from true repentance. Six progressive marks of true repentance emerge from this passage as necessary. (1) True repenters must reflect on personal sin, (2) recognize divine wrath, (3) reject religious ritual, (4) reveal spiritual transformation, (5) renounce ancestry, and (6) receive the Messiah....There was nothing about John's message that was easy. There was nothing about John's message that was warm and fuzzy. It was harsh, it was strong. It was confrontational. It was devastating because John understood how prone the sinner is to a shallow, superficial repentance that does not save. (See Luke Commentary) (I encourage you to read the following sermons by Dr MacArthur for a detailed discussion of the vitally important topic of True Repentance) Luke 3:7-8 True Repentance: God's Highway to the Heart- 1 Luke 3:8-14 True Repentance: God's Highway to the Heart- 2 Luke 3:15-17 True Repentance: God's Highway to the Heart- 3 Luke 3:15-17 True Repentance: God's Highway to the Heart- 4
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Robertson on soldiers - Men on service, militantes rather than milites (Plummer). So Paul in 2 Tim. 2:4. An old word like [stratiōtēs], soldier. Some of these soldiers acted as police to help the publicans (tax collectors). But they were often rough and cruel. Soldiers are not told to resign but to avoid the moral temptations of their profession. John does not say that working for the Roman government or serving as a soldier is in itself morally wrong, but he insists that God expects upright conduct from his people. Pulpit Commentary on soldiers - legionaries of Rome, or mercenaries in the pay of one of the tetrarchs or neighboring princes. The lesson is clear. As above to the publicans, so here to the soldiers, John says, "Remain in that profession of arms; you may. if you will, serve God in it, for it is never the work which ennobles, hut the way in which the work is done." (Luke 3) Bible Background Commentary on soldiers - Some commentators think these “soldiers” are Jewish police who accompanied tax gatherers or Herodian mercenaries, but more likely these are the light auxiliary non-Jewish troops that Rome recruited from Syria. Although the large legions were stationed in Syria, not Palestine, some soldiers were stationed in Palestine (Caesarea and Jerusalem) and smaller bands no doubt marched through. The frequency of Roman soldiers’ illegal concubinage with native women also indicates that all soldiers did not remain in their garrison at all times. Jews were exempt from required military service due especially to their dietary laws.Soldiers occasionally protested their wages, creating trouble with the government (e.g., the frontier mutiny of a.d. 14); they were known for extorting money from local people they intimidated or for falsely accusing them (see, e.g., the papyri; Apuleius). (See The IVP Bible Background Commentary) And he said to them, "Do not take money from anyone by force (diaseio) - Literally don't shake anyone violently (like our modern idiomatic phrase "shake down")!
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Robertson - This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held (ED: Click for more discussion of this heresy). But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God’s Son A voice came out of heaven - This is God the Father speaking (because He calls Jesus His Son). This is the first of three recorded occasions when the Father spoke from heaven. The second was when Jesus was transfigured (Luke 9:28–36), and the third was during His last week before the cross (John 12:28). You are My beloved (agapetos) Son, in You I am well-pleased (eudokeo) - NET Note writes that "the force of agapetos is often "pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished." Kent
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Robertson explains that "Discontent with wages was a complaint of mercenary soldiers. This word for wages (see below) was originally anything cooked (opson, cooked food), and bought (from ōneomai, to buy). Hence, "rations," "pay," wages. Opsarion, diminutive of opson, was anything eaten with bread like broiled fish. So opsōnion comes to mean whatever is bought to be eaten with bread and then a soldier's pay or allowance (Polybius, and other late Greek writers) as in 1 Cor. 9:7. Paul uses the singular of a preacher's pay (2 Cor. 11:8) and the plural of the wages of sin (Romans 6:23) = death (death is the diet of sin). (Luke 3)
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Robertson on sukophanteo - In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants (sukophantai). From [sukon], fig, and [phainō], show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. So the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defense, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who “glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences” (quoted by Vincent). The word occurs only in Luke in the N. T., here and in Luke 19:8 in the confession of Zaccheus. It occurs in the LXX and often in the old Greek. Gilbrant on sukophanteo - This verb appears in classical Greek from the Fifth Century B.C. with the meaning “accuse falsely, defraud, slander.” Frequently such action was done in the form of “blackmail” by public officials (cf. Liddell-Scott), but it could refer to any effort by a person who seeks to oppress or exhort someone with false charges or threats. (In the Septuagint) It is used occasionally in the Septuagint in a similar manner. In Job 35:9 Elihu spoke of how “the multitude of oppressions . . . make the oppressed to cry.” In Psalm 119:122 (LXX 118:22) the Psalmist entreated God saying: “Be surety for thy servant for good: let not the proud oppress me.” An underlying principle throughout the Old Testament is whoever “oppresses” the poor brings reproach on their Creator (cf. Proverbs 14:31; 22:16). (Complete Biblical Library) Be content (714)(arkeo) means to be enough, to be sufficient or to be adequate with the implication of leading to satisfaction. In the passive sense arkeo means to be satisfied or contented with something. Jesus said His grace was "sufficient" (arkeo) in 2 Cor 12:9+. We see the secret of being content in Hebrews 13:5+ "Make sure that your character is free from the love of money, being content (arkeo) with what you have; for (term of explanation - explains why/how we can be content with whatever we possess temporarily now on earth, for we have a permanent "Heavenly Possession!") He Himself has said, “I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU." Wages (3800)(opsonion) literally was a military technical term for what is appointed to soldiers to buy food ration (money), allowance, pay; more generally (subsistence) pay, wages, expense money (Lk 3.14; 1 Co 9.7) metaphorically, as pay for serving as a Christian soldier money to live on (2Co 11.8). Figuratively, opsonion descrigbes the compensation for serving sin (Ro 6.23).
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Robertson - John wrought no miracles and was not in David’s line and yet he moved people so mightily (O for such mighty men of God in our day in post-Christian America!) that they began to suspect that he himself (autos) was the Messiah. The Sanhedrin will one day send a formal committee to ask him this direct question (John 1:19). In their hearts (kardia) - Not just intellectually but in their innermost being. The preaching of John stirred the embers deep inside the Jews that God would send them the Messiah, which is as it should be for John had been miraculously conceived in order to be the forerunner of the Messiah. Whether he was the Christ - Whether John was the Messiah (cf John 1:19-28, John 3:28,29), something he denied. John 1:19-28+ This is the testimony of John (THE BAPTIST), when the Jews sent to him priests and Levites from Jerusalem to ask him, “Who are you?” 20A nd he confessed and did not deny, but confessed, “I am not the Christ.” 21 They asked him, “What then? Are you Elijah?” And he *said, “I am not.” “Are you the Prophet?” And he answered, “No.” 22 Then they said to him, “Who are you, so that we may give an answer to those who sent us? What do you say about yourself?” 23 He said, “I am A VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE STRAIGHT THE WAY OF THE LORD,’ (Lk 3:4+) as Isaiah the prophet said.” 24 Now they had been sent from the Pharisees. 25 They asked him, and said to him, “Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?” 26 John answered them saying, “I baptize in water, but among you stands One whom you do not know. 27“It is He who comes after me, the thong of whose sandal I am not worthy to untie.” 28 These things took place in Bethany beyond the Jordan, where John was baptizing. A state of expectation (continually in this state - present tense as in Lk 1:21+) (4328)(prosdokao from prós = towards - adds the idea of “mental direction” to the already existing meaning of the verb + dokáo = look for denoting direction of one's mind toward something) means literally to look forward toward, to wait for, to look for, to anticipate. It means to give thought to something that is in the future and the context indicates whether one does this looking/waiting in a hopeful sense, with a longing, with fear (wait with anxiety, live in suspense), or in a neutral state of mind. It describes the attitude saints should have as anticipating, waiting with watchfulness, being in expectation. Prosdokao - 14v - expect(2), expecting(2), look(4), looking(2), state of expectation(1), waited(1), waiting(2), watching(1). Matt. 11:3; Matt. 24:50; Lk. 1:21; Lk. 3:15; Lk. 7:19; Lk. 7:20; Lk. 8:40; Lk. 12:46; Acts 3:5; Acts 27:33; Acts 28:6; 2 Pet. 3:12; 2 Pet. 3:13; 2 Pet. 3:14 Were wondering (present tense, = continually pondering, cf Lk 1:29+) (1260)(dialogizomai from dia = intensifies meaning + logizomai - to reason, reckon, consider. Related to our English word "dialogue" a conversation between two or more people) means to consider, reason or reckon thoroughly, to think through, to deliberate by reflection. "To bring together different reasons." (Vine) This same verb dialogizomai is used to describe the scribes and Pharisees who were wondering who Jesus was, thinking that He had just blasphemed by offering forgiveness. (Lk 5:21-22+). Dialogizomai - 15v - discuss(4), discussing(1), pondering(1), reason(1), reasoned(1), reasoning(7), wondering(1). Matt. 16:7; Matt. 16:8; Matt. 21:25; Mk. 2:6; Mk. 2:8; Mk. 8:16; Mk. 8:17; Mk. 9:33; Mk. 11:31; Lk. 1:29; Lk. 3:15; Lk. 5:21; Lk. 5:22; Lk. 12:17; Lk. 20:14 Kent