Lucas 3

Lucas 3

From Jensen's Survey of the NT by permission John MacArthur's Introduction to the Gospel of Luke Charles Swindoll's Introduction to Luke Luke Overview Chart by Charles Swindoll Click chart to enlarge LIFE OF CHRIST IN GOSPEL OF LUKE (See Shaded Areas) Chart from recommended resource Jensen's Survey of the NT - used by permission Ryrie Study Bible -Borrow Source: ESV Global Study Bible Presentation of the Son of Man, Lk 3:1-4:13 Preparation by the forerunner, Lk 3:1-20 Beginning of John's ministry, Lk 3:1-6 Preaching of John, Lk 3:7-14 Announcement about the coming Christ, Lk 3:15-17 Summary of the story of John, Lk 3:18-20 Identification at the baptism, Lk 3:21-22 Genealogy of the Son of man, Lk 3:23-38 Victory over the tempter, Lk 4:1-13 (from Hiebert - An Introduction to the New Testament) John Hannah's Bible Outline The preparation of the Son of Man (Luke 3:1-4:13) The forerunner of the Son of Man (Luke 3:1-20) The time of John's ministry (Luke 3:1-2) The content of John's ministry (Luke 3:3-17) The emergence of John (Luke 3:3-6) The message of John (Luke 3:7-17) Concerning wrath (Luke 3:7-14) Concerning Christ (Luke 3:15-17) The rejection of John (Luke 3:18-20) The baptism of the Son of Man (Luke 3:21-22) The submission of the Son (Luke 3:21) The anointing of the Spirit and authentication of the Father (Luke 3:22) The genealogy of the Son of Man (Luke 3:23-38) Luke 3:1 Now in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, Tiberius Caesar: Lu 2:1 Pontius Pilate: Lu 23:1-4,24 Ge 49:10 Ac 4:27 23:26 24:27 26:30 Herod: Lu 3:19 9:7 23:6-11 his: Mt 14:3 Mk 6:17 Luke 3:1-6 Good News for Bad Times - Steven Cole Luke 3:1 Setting the Stage for Jesus, Part 1 - John MacArthur Luke 3:1 Setting the Stage for Jesus, Part 1 - John MacArthur Luke 3 Resources - Multiple Sermons and Commentaries Herod's Kingdom - click to enlarge From Holman Bible Atlas (available for purchase in digital or Hardcover) © 1998 B&H Publishing Group used by permission. Please do not reproduce. Henry Burton eloquently introduces Luke 3 with these comments - WHEN the Old Testament closed, prophecy had thrown upon the screen of the future the shadows of two persons, cast in heavenly light. Sketched in outline rather than in detail, still their personalities were sufficiently distinct to attract the gaze and hopes of the intervening centuries; while their differing, though related missions were clearly recognized. One was the Coming ONE, who should bring the "consolation" of Israel (Luke 2:25+), and who should Himself be that Consolation; and gathering into one august title all such glittering epithets as Star (Nu 24:17+), Shiloh (Ge 49:10+), and Emmanuel-Immanuel (Isaiah 7:14+), prophecy reverently saluted Him as "the Lord," paying Him prospective homage and adoration. The other was to be the herald of another Dispensation, proclaiming the new King, running before the royal chariot, even as Elijah ran from Ahab to the ivory palace at Jezreel, his Voice then dying away in silence, as he himself passes out of sight behind the throne. Such were the two figures that prophecy, in a series of dissolving views, had thrown forward from the Old into the New Testament; and such was the signal honor accorded to the Baptist, that while many of the Old Testament characters appear as reflections in the New, his is the only human shadow thrown back from the New into the Old. (Expositor's Bible Commentary) Darrell Bock gives helpful background for Luke 3 noting that "Luke 3:1–20 contains much uniquely Lucan material. Only Luke details the content of John the Baptist’s teaching (Luke 3:10–14). Only Luke cites Isa. 40:4–5 (Luke 3:4–6). The lengthened citation (Matthew and Mark cite only Isa. 40:3) means that Jesus’ coming offers the opportunity of salvation for all. Only Luke mentions the imprisonment of John so early in the account (Luke 3:19–20). But there are also traditional materials that have clear parallels elsewhere. The warning about judgment to the Jewish leaders has a clear parallel (Luke 3:7–9; Matt. 3:7–10). The promise of the Mightier One to come has conceptual parallels (Luke 3:15–17; Matt. 3:11–12; Mark 1:7–8). Both old and fresh material describe John’s ministry of preparation....This pericope (Lk 3:1-6) has a twofold purpose: to place Jesus’ ministry in the midst of world history (Lk 3:1–2a) and to set the ministry of John the Baptist in the midst of OT hope (Lk 3:4–6). The word of God comes to John in the wilderness as his ministry renews God’s direct activity for people (Lk 3:2b–3). By beginning in the wilderness, the account picks up where the infancy section left off with John (Lk 1:80). (See Luke Baker Exegetical Commentary ) For background let's review Luke's mention of the Roman ruler in chapter 2 Luke 2:1+ Now in those days a decree went out from Caesar Augustus, that a census be taken of all the inhabited earth. Roman Empire-Caesar Augustus COMMENT: Caesar Augustus (Caius Octavius, grand-nephew, adopted son, and primary heir to Julius Caesar who died in 44 BC) was the founder of the Roman Principate and considered the first Roman emperor. Before and after Julius’ death in 44 B.C., the Roman government was constantly torn by power struggles. Octavius (Caesar Augustus) ascended to undisputed supremacy in 31 B.C. by defeating his last remaining rival, Antony, in a military battle at Actium. In 29 B.C., the Roman senate declared Octavius (Caesar Augustus) Rome’s first emperor. Two years later (27 B C) they honored him with the title “Augustus” (“exalted one”—a term signifying religious veneration). Rome’s republican government was effectively abolished, and Augustus (Caesar Augustus) was given supreme military power. Caesar Augustus reigned over the Roman Empire from 27 BC until his death at age 76 in AD 14. He was succeeded by Tiberius Caesar who his adopted son (Lk 2:1) and he reigned from A.D. 14-37. Under the rule of Caesar Augustus, the Roman Empire dominated the Mediterranean region, ushering in a period of great prosperity and relative peace (the Pax Romana). Caesar Augustus ordered a census of “all the inhabited earth” (Lk 2:1+), that is the world of the Roman Empire. This census decree actually established a cycle of enrollments that were to occur every 14 years. Palestine had previously been excluded from the Roman census, because Jews were exempt from serving in the Roman army, and the census was designed primarily to register young men for military service (as well as account for all Roman citizens). This new, universal census was ostensibly to number each nation by family and tribe (hence Joseph, a Judean, had to return to his ancestral home to register—see Lk 2:3+). Property and income values were not recorded in this registration, but later the statistics gathered in this census were used for levying poll taxes (Mt 22:17 - the annual fee of one denarius per person). The Jews came to regard the census itself as a distasteful symbol of Roman oppression because the funds were used to finance the occupying armies. However the poll tax was the most hated of all because it suggested that Rome owned even the people, while they viewed themselves and their nation as possessions of God. Another reason the Jews may have hated this tax was because of what the coin itself symbolized to the Romans. On one side of the silver denarius was a profile of Tiberius Caesar, with the Latin inscription “Tiberius Caesar, son of the divine Augustus” around the coin’s perimeter. On the opposite side was a picture of the Roman goddess of peace, Pax, with the Latin inscription “High Priest.” Now in the fifteenth year of the reign of Tiberius Caesar - Tiberius Caesar (Tiberius Claudius Caesar Augustus) was a Roman Emperor from 14 AD to 37 AD. ESV Study note points out that "Luke’s precision in naming five Roman officials with their specific titles shows concern for detailed historical accuracy, and his accuracy is confirmed by historical records outside of the Bible." Luke's specific description is in contrast to Matthew's vague description "now in those days" (Mt 3:1+). John