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J.C. Ryle · Citado em PreceptAustin
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Ryle wrote… There can be no true repentance without faith. You may cast away your old habits, as the serpent casts off his skin—but if you are not resting all upon the Lamb of God who takes away the sins of the world, and looking to be saved by simple faith in Him, you may be wise in your own eyes—but you are just ignorant of the root and fountain, the Alpha and the Omega, the beginning and the end, the first and the last, in all true gospel religion. You may tell us you have repented—but if you have not at the same time laid hold on Christ, you have hitherto received the grace of God in vain. Related Resource: Great quotes on repentance primarily from Puritan writers W E Vine (commenting on a parallel passage in Mk 1:4+) says that "The repentance to which (John) called the people was a change of mind involving a confession of sin and producing an alteration of attitude toward God. Not only was the intellect to be affected but the persons themselves. John preached “the baptism of repentance for the remission of sins” (Mark 1:4), that is to say, baptism as an (external) evidence of a change of heart toward God, leading to acceptance of Christ (see Acts 19:4+ = “John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus.”)." John Martin - John’s baptism was associated with repentance, that is, it outwardly pictured an inner change of heart. The word “for” (eis) refers back to the whole “baptism of repentance.” The baptism did not save anyone, as is clear from what follows (Lk 3:7–14). Repentance was “unto” (literal rendering of eis) or resulted in sins forgiven. Since John’s function was to be Christ’s forerunner, so also his baptism prefigured a different baptism (Luke 3:16) (See The Bible Knowledge Commentary Gospels) Darrell Bock helps us understand John's baptism of repentance for the forgiveness of sins - The final characteristic mentioned about this baptism is its goal. It is directed toward, (eis, for), the forgiveness of sins. This statement could be read to suggest that some type of total forgiveness and efficacy is found in John’s baptism that makes the experience one of “becoming saved.” However, this understanding reads back more into the event than the time of the event and the presentation of Luke will allow. John is a preparatory figure (Lk 1:17+ ="It is he who will go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord.”, Luke 1:76–77+; Schürmann 1969: 154–57). He prepares a people for God. Most importantly, John says that his baptism is nothing compared to the baptism that the Mightier One brings (Lk 3:16+). So John’s baptism is a prophetic eschatological (ED: PREDICTIVE OF A FUTURE BAPTISM Lk 3:16+) washing; that is, it is a baptism of promise that looks to the greater baptism of the Spirit (Schürmann 1969: 158–60). It points forward to the cleansing that comes to those who respond to Messiah’s offer with faith. This association of Spirit and cleansing was mentioned in the OT (Ezek. 36:25–27+; Zech. 13:1+). The washing in the Jordan adds symbolism, picturing either repentance (Isa. 1:16–17+; Jer. 4:14) or divine cleansing (Ps. 51:7–9+; Isa. 4:2–6+; Ezek. 37:23+; Jer. 33:8+) or, perhaps, both (Nolland 1989: 141). If there be any doubt that Luke understands John in this prophetic and eschatological fashion, a glance at Acts 19:1–10+ ends any such uncertainty. Disciples who know only of John are to accept immediately the baptism tied to Jesus. Acts 19:4+ makes it clear that John’s baptism is not complete in itself, but points to faith in Jesus (also Acts 13:24+). Thus, John’s baptism represented for its precross Israelite audience a commitment to a new approach to God resulting in a life of fruitfulness for God and expectation of the eschaton....In short, John’s baptism was a step on the way to the Promised One’s forgiveness. The repentance in view here will not only make one alter the way one lives, but also will cause one to see “the Mightier One to come” as the promise of God. To submit to this baptism is to confess one’s commitment to this perspective. This is the essence of John’s baptism of repentance for the forgiveness of sins. (See Luke - Baker Exegetical Commentary) For the forgiveness (aphesis) of sins (hamartia) - Genuine repentance results in God sending away our sins (like the scapegoat was sent away on the Day of Atonement - cf Lev 16:21, 22+). However see Bock's comments above which suggest that John's "forgiveness" was in a sense preparatory and so pointed to the total forgiveness found only in Jesus, in faith and trust in Him. John's father Zacharias had prophesied that his son would proclaim forgiveness of sins "And you, child, will be called the prophet of the Most High; For you will go on BEFORE THE LORD TO PREPARE HIS WAYS; To give to His people the knowledge of salvation By the forgiveness of their sins." (Lk 1:76-77+) Jewish Proselyte Baptism Although Wiersbe and MacArthur allude to John's baptism and analogous to a Gentile proselyte baptism, there is no Scripture that definitely supports this assessment.
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Ryle comments on the list of evil men mentioned in Luke's introduction - Let us notice first, in this passage, the wickedness of the times when Christ's Gospel was brought into the world. The opening verses of the chapter tell us the names of some who were rulers and governors in the earth, when the ministry of John the Baptist began. It is a melancholy list, and full of instruction. There is hardly a name in it which is not infamous for wickedness. Tiberius, and Pontius Pilate, and Herod, and his brother, and Annas, and Caiaphas, were men of whom we know little or nothing but evil. The earth seemed given into the hands of the wicked. (Job 9:24.) When such were the rulers, what must the people have been? Such was the state of things when Christ's forerunner was commissioned to begin preaching. Such were the times when the first foundation of Christ's church was brought out and laid. We may truly say, that God's ways are not our ways. Let us learn never to despair about the cause of God's truth, however black and unfavorable its prospects may appear. At the very time when things seem hopeless, God may be preparing a mighty deliverance. At the very season when Satan's kingdom seems to be triumphing, the "little stone, cut without hands," may be on the point of crushing it to pieces. The darkest hour of the night is often that which just precedes the day. Let us beware of slacking our hands from any work of God, because of the wickedness of the times, or the number and power of our adversaries. "He that observes the wind shall not sow, and he that regards the clouds shall not reap." (Eccl. 11:4.) Let us work on, and believe that help will come from heaven, when it is most needed. In the very hour when a Roman emperor, and ignorant priests, seemed to have everything at their feet, the Lamb of God was about to come forth from Nazareth, and set up the beginnings of His kingdom. What He has done once, He can do again. In a moment He can turn His church's midnight into the blaze of noon day. (Luke 3 Commentary) Mark E Moore has a helpful note writing that "Luke doesn't write "Once upon a time." He nails this narrative into history with specific leaders (Lk 3:1-2). And this time he really outdoes himself. He lists no less than seven rulers in this “chronological drumroll”: Tiberius Caesar — His predecessor, Augustus, died on August 19, a.d. 14. If Tiberius immediately took power, this would place this narrative in a.d. 29 according to the normal Roman method of reckoning. Herod — Herod Antipas was the son of Herod the Great. He ruled Galilee and Perea from 4 b.c. to a.d. 39 (cf. Lk 3:19-20; 13:31; 23:7). Philip — Like Herod Antipas, he was a son of Herod the Great. He ruled Iturea and Traconitis, northeast of Palestine from 4 b.c. to a.d. 33/34. A Tetrarch was one who ruled over part of Palestine which was then divided into four parts. Lysanias — no significant historical reference. Pilate — This is Pontius Pilate who ruled as governor from a.d. 26-36. Annas — He held the office of high priest from a.d. 7-15. It appears that Annas, according to the Jewish law, was high priest for life (cf. Jn 11:49; 18:13; Acts 4:6). He was still powerful and diplomatic enough to have five of his sons (Josephus, Ant. 20.9.1) and his son-in-law, Caiaphas, installed after him. He was the virtual ruler even when his children held the actual title. Caiaphas — He was the officially designated high priest by the Roman government (a.d. 18-36). He was the fourth to be appointed after Annas. The people, however, would still look to Annas for leadership. (See The Chronological Life of Christ page 67) (Source: Lorgos.com) Summary of the Herodian family in NT history: In addition to the father, Herod the Great, and his son and successor, Archelaus (see green regions in this map)(Mt 2:1), three other sons are named in the N.T. One daughter is not named in Scripture (Salome I). Note that Archelaus proved to be such an inept and brutal ruler that he was deposed in A.D. 6 and his territory (Judea, Samaria, and Idumea) was placed under the rule of Roman governors (Pilate was the fifth of those governors). (1) Herod Antipas (Mk 6:14ff, Mt 14:1, Lu 3:1), tetrarch of Galilee and Perea (see purple regions in this map) (4 B.C. until banished, A.D. 39). (2) Herod Philip (Boethos), (mentioned Mk 6:14 as Philip Mk 6:17, Mt 14:3, Lu 3:19). (Note that this is NOT the same Philip mentioned in Luke 3:1) (3) Another Herod Philip II (mentioned only in Lu 3:1), tetrarch of territory east of Jordan (see orange regions in this map)(4 B.C.-A.D. 33). (4) Herod the Great's daughter Salome I (ruled over the small territory in grey) Two children of another son of Herod the Great, Aristobulus (a son not included in the N.T.), are also named: (1). Herodias (mentioned Mk 6:17ff, Mt 14:3) (2). Herod Agrippa I (Acts 12:1,6,18-24). Others of the Herodian family named in the N.T. are three children of Herod Agrippa I: (1) Herod Agrippa II (Acts 25:13ff Acts 26:1,2,27-32) (2) Drusilla (picture of Paul before Drusilla and Felix) (Acts 24:24) (3) Bernice (Acts 25:13, 26:30). Thus it will be observed that two or more names of each of three successive generations after Herod the Great are mentioned in the N.T. Related Resource: Herodian Dynasty in the Dictionary of Jesus and the Gospels (borrow a copy - go to page 317 for 8 page article). Introduction -The Herodian family ruled over the Palestinian area from 40 B.C. until around A.D. 100. In order to understand the political and social setting of Jesus’ ministry, it is important to understand the story of the Herods up through the first four decades of the first century A.D. 1. Herod the Great (47–4 B.C.) 2. Archelaus (4 B.C.–A.D. 6) 3. Philip the Tetrarch (4 B.C.–A.D. 34) 4. Herod Antipas (4 B.C.–A.D. 39) 5. The Herodians Luke 3:2 in the high priesthood of Annas and Caiaphas, the Word of God came to John, the son of Zacharias, in the wilderness Annas: Joh 11:49-51 18:13,14,24 Ac 4:6 The word: Lu 1:59-63 Jer 1:2 2:1 Eze 1:3 Ho 1:1,2 Jon 1:1 Mic 1:1 Zep 1:1 In: Lu 1:80 Isa 40:3 Mt 3:1 11:7 Mk 1:3 Joh 1:23 Luke 3:1-6 Good News for Bad Times - Steven Cole Luke 3:2-3 Setting the Stage for Jesus, Part 2 - John MacArthur Luke 3 Resources - Multiple Sermons and Commentaries A WORD FROM GOD IN DAYS OF RITUALISTIC RELIGION Luke 3:1-2 specifically tells us when John came, Lk 3:3 describes how he came and Lk 3:4-20 explains why John came. In the high priesthood of Annas (hannas) and Caiaphas (Kaiaphas) (See gotquestions on Annas and Caiaphas). While Caiaphas (18-36 AD) was the ruling high priest at the beginning of John the Baptist's ministry, his predecessor Annas (6-16 AD) still exerted considerable influence as we see from passages like John 18:13; Acts 4:6. NET Note says that "Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from A.D. 6–15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until A.D. 36." The Word (rhema) of God came to John the son of Zacharias - Click here for detailed summary of John. This description of the inception of John's ministry is unique to Luke's Gospel and only Luke tells us his father's name was Zacharias (cf Lk 1:5, 8-20+) which is given to differentiate him from other Jews who were named John. Luke's description is similar to the call of OT prophets, including men like Jeremiah ("to whom the word of the LORD came in the days of Josiah." - Jer 1:2), Hosea ("The word of the LORD which came to Hosea the son of Beeri," Hos 1:1), Ezekiel ("the word of the LORD came expressly to Ezekiel the priest son of Buzi," = Ezek 1:3), Joel (The word of the LORD that came to Joel, the son of Pethuel = Joel 1:1); Jonah ("The word of the LORD came to Jonah the son of Amittai" = Jonah 1:1), Micah ("The word of the LORD which came to Micah of Moresheth" = Mic 1:1) Zephaniah ("The word of the LORD which came to Zephaniah son of Cushi" = Zeph 1:1) and Haggai ("In the second year of Darius the king, on the first day of the sixth month, the word of the LORD came by the prophet Haggai" = Hag 1:1). Notice the repeated "formula" the Word of God to the prophet whose father is then identified. THOUGHT - The word of God came to John - This is what the world needs! This is what America needs! This is what we all need daily! A Word from God to counter our natural tendency toward self-centeredness and self-gratification. And so John was a God called man, a man filled with the Spirit from birth (Luke 1:15-+, Luke 1:44+), who was now being prepared to fulfill the purpose for which he had been miraculously born, to be "the prophet of the Most High; For you will go on BEFORE THE LORD TO PREPARE HIS WAYS." (Luke 1:76+). And without doubt John was still filled with the Spirit when this word came from God. Why do I say that? We know from the book of Acts that filling with the Spirit was intimately linked with bold speech, certain the pattern we see in John's ministry! John was a simple man, and yet he took God at His word. Because of his obedience the Lord said of him, “Among those that are born of women there is not a greater prophet than John the Baptist” (Luke 7:28+). Notice also that the phrase the Word (rhema) of God came to John literally reads the word of God came upon John! G. Campbell
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Ryle applies the word of God coming to John - There is something in this account which throws great light on the office of all ministers of the Gospel. It is an office which no man has a right to take up, unless he has an inward call from God, as well as an outward call from man. Visions and revelations from heaven, of course we have no right to expect. Fanatical claims to special gifts of the Spirit must always be checked and discouraged. But an inward call a man must have, before he puts his hand to the work of the ministry. The word of God must "come to him," as really and truly as it came to John the Baptist, before he undertakes to "come to the word." In short, he must be able to profess with a good conscience, that he is "inwardly moved by the Holy Spirit" to take upon him the office of a minister. The man who cannot say this, when he comes forward to be ordained, is committing a great sin, and running without being sent. Let it be a part of our daily prayers, that our churches may have no ministers excepting those who are really called of God. An unconverted minister is an injury and burden to a church. How can a man speak of truths which he has never tasted? How can he testify of a Savior whom he has never seen by faith, and never laid hold on for his own soul? The pastor after God's own heart, is a man to whom the Word of God has come. He runs confidently and speaks boldly, because he has been sent. (Luke 3) Luke 3:2 Make A Difference - While Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness. —Luke 3:2 Seven men are mentioned in Luke 3, who had political, economic, and religious control over Israel: Roman Emperor Tiberias Caesar, Governor Pontius Pilate, the tetrarchs Herod, Philip, and Lysanias, along with high priests Annas and Caiaphas. While they were in power,“The word of God came to John the son of Zacharias in the wilderness. And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins”(Lk 3:2-3). What possible difference could it make for a person with no money and power to respond to God’s word when it seemed that others were so firmly in control? How could the actions of one insignificant person change anything? The answer is revealed in John the Baptist’s message of repentance, his announcement of the coming Messiah (Lk 3:16-17), and his bold confronting of Herod (Lk 3:19). John’s role was to prepare the way for Jesus the Messiah, and the world was blessed by his obedience. The laws of God are true and right; They stand as firm today As when He put them in His Word And told us to obey. —Fasick Obedience to God is the key to a lasting influence. Luke 3:2 Insignificant - The Word of God came to John the son of Zacharias in the wilderness. —Luke 3:2 Read: Luke 3:2-6,15-18 “Movers and shakers” are people climbing the ladder of influence and success. Luke 3 mentions seven prominent leaders who exercised control in the society of their time. Roman Emperor Tiberias Caesar held the power of life and death over people in his far-flung empire. Pontius Pilate represented Rome as governor of Judea; while Herod, Philip, and Lysanias kept people in line at the regional level. Annas and Caiaphas served as high priests, taking their religious authority seriously. While these power brokers flexed their political muscles, “the Word of God came to John the son of Zacharias in the wilderness” (v.2). Who could seem less important than this obscure man living in the desert and listening for God’s voice? What could John the Baptist possibly accomplish by “preaching a baptism of repentance for the remission of sins”? (v.3). Yet multitudes came to John seeking truth, turning from their wrongs, and wondering if he could be the Messiah (vv.7,15). John told them, “One mightier than I is coming . . . . He will baptize you with the Holy Spirit and fire” (v.16). Lord, help us to surrender our desire for influence and success to You. May our heart’s desire ever be to be used by You to further Your kingdom. Make our lives a living testimony of You. Our surrender to God precedes His significant work in our life. Luke 3 - Son Reflector - Read: John 1:1-9 | Bible in a Year: Joshua 13-15; Luke 1:57-80 This man came for a witness, to bear witness of the Light. —John 1:7 The cozy little village of Rjukan, Norway, is a delightful place to live—except during the dark days of winter. Located in a valley at the foot of the towering Gaustatoppen Mountain, the town receives no direct sunlight for nearly half of the year. Residents had long considered the idea of placing mirrors at the top of the mountain to reflect the sun. But the concept was not feasible until recently. In 2005, a local artist began “The Mirror Project” to bring together people who could turn the idea into reality. Eight years later, in October 2013, the mirrors went into action. Residents crowded into the town square to soak up the reflected sunlight. In a spiritual sense, much of the world is like the village of Rjukan—mountains of troubles keep the light of Jesus from getting through. But God strategically places His children to act as reflectors. One such person was John the Baptist, who came “to bear witness of the Light”—Jesus—who gives light “to those who sit in darkness and the shadow of death” (John 1:7; Luke 1:79). Just as sunlight is essential for emotional and physical health, so exposure to the light of Jesus is essential for spiritual health. Thankfully, every believer is in a position to reflect His light into the world’s dark places. Dear Father, help me to reflect Your light into the world around me today. May all that I say and do bear witness of Your light and truth. May others see how wonderful You are. A world in darkness needs the light of Jesus. INSIGHT: The author of the gospel of John is not the same John referred to in today’s reading (John 1:6). John the Baptist, the “man sent from God,” was the fulfillment of the “messenger” prophesied in Malachi 3:1 (see Mark 1:2-3). His main task was to introduce Jesus to the world and “to bear witness of the Light” (John 1:7-8). The miraculous circumstances of John’s birth are told in Luke 1:5-80. He was probably a cousin of Jesus (Luke 1:36), had the privilege to baptize Him (Matt. 3:13-15), and was imprisoned and later beheaded by Herod (14:1-12). His ministry is recorded in Matthew 3; 11:1-11; Mark 1:1-9; and Luke 3. Jesus said that of “those born of women” (i.e., those born by ordinary human birth), none is greater than John the Baptist (Matt. 11:11). Luke 3:3 And he came into all the district around the Jordan, preaching a baptism of repentance for the forgiveness of sins. Hendriksen's translation - He went into the whole Jordan neighborhood, proclaiming a baptism of conversion with a view to the forgiveness of sins. NLT Paraphrase Then John went from place to place on both sides of the Jordan River, preaching that people should be baptized to show that they had turned to God to receive forgiveness for their sins.
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Ryle has a few words of warning regarding repentance - We must carefully bear in mind that no repentance can make atonement for sin. The blood of Christ, and nothing else, can wash away sin from man's soul. No quantity of repentance can ever justify us in the sight of God. "We are accounted righteous before God, only for the sake of our Lord Jesus Christ, by faith, and not for our own works or deservings." It is of the utmost importance to understand this clearly. The trouble that men bring upon their souls, by misunderstanding this subject, is more than can be expressed. But while we say all this, we must carefully remember that without repentance no soul was ever yet saved. We must know our sins, mourn over them, forsake them, abhor them, or else we shall never enter the kingdom of heaven. There is nothing meritorious in this. It forms no part whatever of the price of our redemption. Our salvation is all of grace, from first to last. But the great fact still remains, that saved souls are always penitent souls, and that saving faith in Christ, and true repentance toward God, are never found asunder. This is a mighty truth, and one that ought never to be forgotten. Do we ourselves repent? This, after all, is the question which most nearly concerns us. Have we been convinced of sin by the Holy Spirit? Have we fled to Jesus for deliverance from the wrath to come? Do we know anything of a broken and contrite heart, and a thorough hatred of sin? Can we say, "I repent," as well as "I believe?" If not, let us not delude our minds with the idea that our sins are yet forgiven. It is written, "Except you repent, you shall all likewise perish." (Luke 13:3.) Luke 3:3 Getting Ready for Christmas - I glanced through some magazines and saw article after article warning about holiday stress and telling people how to prepare for Christmas. They gave the usual advice: Do your baking early; wrap your gifts as you purchase them; don’t fill every minute with activity. These are good ideas, and I’m sure you’ve thought of some yourself. Personally, I like to shop through catalogs when I can. The people who listened to John the Baptist had some preparing to do too. No, not for celebrating Christmas but for the start of Jesus’ public ministry (Isaiah 40:3-5; Malachi 3:1). John’s mission was to prepare the way for the Messiah by preaching a message of repentance (Luke 3:3). In preparation for the Messiah’s coming, the people were to cleanse their hearts by seeking God’s forgiveness for their sins. Take time this Christmastide to go A little way apart, And with the help of God prepare The house that is your heart. —Anon. To give meaning to Christmas, give Christ first place in your heart. JOHN THE BAPTIST SUMMARY G J Goldberg - John the Baptist and Josephus Who was John the Baptist in the Bible? Was John the Baptist really Elijah reincarnated? - (Excerpt click link at left for full explanation) - John did for Jesus what Elijah was to have done for the coming of the Lord, but he was not Elijah reincarnated. Jesus identified John the Baptist as Elijah, while John the Baptist rejected that identification. How do we reconcile these two teachings? There is a key phrase in Jesus’ identification of John the Baptist that must not be overlooked. He says, “If you are willing to accept it, he is Elijah.” In other words, John the Baptist’s identification as Elijah was not predicated upon his being the actual Elijah, but upon people’s response to his role. To those who were willing to believe in Jesus, John the Baptist functioned as Elijah, for they believed in Jesus as Lord. To the religious leaders who rejected Jesus, John the Baptist did not perform this function. Did John the Baptist lose his faith in Jesus as the Messiah (Matthew 11:3; Luke 7:19)? In what way was John the Baptist the greatest (Matthew 11:11)? What was the meaning and importance of the baptism of John the Baptist? Why did John the Baptist refer to the Pharisees as a brood of vipers? Whyte's Dictionary of Biblical Characters - John the Baptist Baker Evangelical Dictionary John the Baptist Easton's Bible Dictionary John the Baptist Fausset Bible Dictionary John the Baptist Hastings' Dictionary of the Bible John the Baptist Hastings' Dictionary of the NT John the Baptist Watson's Theological Dictionary John the Baptist International Standard Bible Encyclopedia John the Baptist Kitto Biblical Cyclopedia John the baptist The Jewish Encyclopedia John the Baptist A number of passages concerning John the Baptist can be somewhat enigmatic or confusing. So here is a good summary by William Simmons... Apart from Jesus Christ, John the Baptist is probably the most theologically significant figure in the Gospels. As was the case with Jesus, his birth was meticulously recorded (Luke 1:5-25+). His entrance into the world was marked by angelic proclamation and divine intervention (Luke 1:57-80). John's birth not only parallels that of Jesus, but echoes the momentous occasion of the birth of Isaac to Abraham and Sarah (Genesis 17:15-22 ; 21:1-7). John is clearly a pivotal figure in the salvation history of God. Although his formative years were lived in obscurity in the desert (Luke 1:80), his public ministry ended nearly four hundred years of prophetic silence. John was that voice crying in the wilderness preparing the way for the coming Messiah (Isaiah 40:3 ; Matthew 3:3+ ; Mark 1:2-3+; Luke 3:3-6+). In this sense his message and ministry marked the culmination of the law and the prophets, but heralded the inbreaking of the kingdom of God (Matthew 11:12 ; Luke 16:16+). So John was truly a transitional figure, forming the link between the Old and New Testaments. He spans the ages with one foot firmly planted in the Old Testament and the other squarely placed in the New. The central theme of his ministry was, "Repent, for the kingdom of heaven is near" (Matthew 3:2+). He was called "The Baptist" because his practice was to baptize those who responded to the message he proclaimed and sincerely (ED: OR AT LEAST OSTENSIBLY SINCERELY) repented of their sins (Matthew 3:1+; Mark 6:14; Luke 7:20+). ED COMMENT: KEEP IN MIND THAT MANY JEWS WERE BEING BAPTIZED BY JOHN ONE WOULD EXPECT MANY IN ISRAEL WOULD BE TRUE BELIEVERS IN MESSIAH, BUT WE KNOW FROM SUBSEQUENT PASSAGES THAT SUCH WAS NOT THE CASE. IN FACT MOST OF THE JEWS ULTIMATELY REJECTED JESUS AND THERE WERE ONLY 120 FOLLOWERS IN THE UPPER ROOM IN Acts 1:15. THIS IS NOT TO SAY THERE WERE NO OTHER BELIEVERS AT ALL IN JERUSALEM BUT DOES MAKE THE POINT THAT THE NUMBERS WERE NOT "MANY" AND THUS NOT CORRELATING WITH THE "MULTITUDES" WHO HAD WERE GOING OUT TO BE BAPTIZED BY JOHN (Lk 3:7+). CLEARLY THEIR PROFESSIONS BEFORE JOHN WERE JUST THAT - PROFESSIONS. TO WIT, THEIR REPENTANCE WAS FALSE REPENTANCE. AND THIS IS WHY JOHN MADE THE CLEAR COMMAND TO ALL WHO PROFESSED HIS "BAPTISM OF REPENTANCE" THAT THEY MUST BRING FORTH FRUITS IN KEEPING WITH REPENTANCE, TO DEMONSTRATE THAT THEIR REPENTANCE WAS GENUINE. JOHN EMPHASIZED THE IMPORTANCE OF AUTHENTICITY OF REPENTANCE BY WARNING OF THE WRATH TO COME (Lk 3:7), THE AXE AT THE ROOT OF THE FRUITLESS TREE (Lk 3:9), JESUS' BAPTISM WITH FIRE (Lk 3:16) AND BURNING OF WINNOWED CHAFF (Lk 3:17). John was an end-times prophet. He conducted his ministry with an eschatological authority that demanded immediate action. He taught that judgment is at hand. The axe is laid to the roots and God will thoroughly purge his threshing floor (Matthew 3:10-12 ; Luke 3:9,17+). And the authenticity of repentance was evidenced in very practical terms: share with those in need, eliminate graft, and prohibit extortion (Luke 3:11-14+). John's lifestyle was as austere as his message. He was an ascetic living in the wilderness, clothed in camel hair and subsisting on locusts and wild honey (Matthew 3:4+ ; Mark 1:6). Unlike Jesus, he expected people to come to him, rather than he going to them (Matthew 3:5). John was no "crowd pleaser." He willingly confronted the hypocrisy of the religious establishment (Matthew 3:7+ ; Luke 3:7+). He did not hesitate to expose the immorality of Herod and chose to die a martyr's death rather than compromise his convictions (Matthew 14:3-12 ; Mark 6:17-29+). All of these characteristics portray John as a fiery prophet proclaiming the apocalyptic message of God. Indeed, Luke says that John came "in the spirit and power of Elijah" (Luke 1:17+) (ED: see Was John the Baptist really Elijah reincarnated? ). He goes on to allude to Malachi 4:5+, which states that Elijah will return "before that great and dreadful day of the Lord." In fact, some contemporaries of John inquired if he were Elijah (John 1:21+). The belief that Elijah would return and prepare the way of the Lord can be traced to Malachi 3:1+, Malachi 4:5+. Such belief is also found in the extra-biblical accounts of Sirah 48:10,2 Esdras 6:2 f. The Gospels also indicate that many believed that Elijah would come first, and then the Christ (Matthew 11:14 ; 17:10 ; Mark 6:15 ; 9:11 ; Luke 9:8+). John flatly denied that he was Elijah reincarnated (John 1:21,25+). Nevertheless Jesus affirmed that Elijah must come first and that he had come in the person of John the Baptist (Matthew 17:11-13 ; Mark 9:12-13). John fulfilled Malachi's prophecy in a spiritual sense, rather than in a literal way. ADDITIONAL NOTE ON JOHN'S RELATION TO ELIJAH FROM JOHN MACARTHUR - The question about his being Elijah introduces some important truth. At every orthodox Passover ceremony even today a cup is reserved at the table for Elijah. At the circumcision of orthodox Jewish baby boys a chair is placed for Elijah. The anticipation is that, if Elijah would ever come and sit in the chair or drink from the cup, the Messiah’s arrival would be imminent. That belief is based on Malachi 4:5–6, in which the prophet predicts, “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the Lord. And he will restore the hearts of the fathers to their children, and the hearts of the children to their fathers.”....The Elijah prophesied by Malachi was not to be a reincarnation of the ancient prophet. Rather, as the angel of the Lord told Zacharias regarding his son, John the Baptist, the prophesied forerunner would come "in the spirit and power of Elijah" (Luke 1:17+). John would not be the ancient prophet come back to earth but would minister in much the same style and power as had Elijah. In that way, as Jesus had told the disciples at least once before, "[John] is Elijah, who was to come" (Matt. 11:14).Why then, some wonder, did John himself disclaim being Elijah? When the priests and Levites from Jerusalem asked him, '"Are you Elijah?'... he said, "I am not'" (John 1:21). He denied being Elijah because, though he knew of the prophecy of Luke 1, like Jesus, he realized the question was about a literal, reincarnated Elijah. And, though John did not share Jesus' omniscience, he doubtlessly also realized that the questioning of the priests and Levites originated from unbelief, not sincere faith. They were not interested in learning the truth but of finding a way to discredit John, just as they would later seek ways to discredit the One whose way he came to prepare. (See Matthew Commentary) ADDITIONAL NOTE FROM HENDRIKSEN on the meaning of in the Spirit and power of Elijah asking "Does this mean that John was Elijah? The answer is both "No" and "Yes." Not literally, as is clear from the fact that when John was asked, "Are you Elijah?" he truthfully answered, "I am not" (John 1:21+). But figuratively, so that Jesus even calls him Elijah (Mt. 11:13, 14; cf. Mt 17:12; Mark 9:12, 13). The solution is given here in Luke 1:17+: The "spirit and power of Elijah" was going to be clearly displayed in John the Baptist. Cf. Elijah's boldness, "I have not troubled Israel but you [Ahab] have" (1 Ki 18:18), with the Baptist's (Mt. 14:4), "It isn't right for you [Herod Antipas] to have her [your brother Philip's wife Herodias]." And see also Mt. 3:7+; Lk 3:7+, Lk 3:19+. (Baker New Testament Commentary – Exposition of the Gospel According to Luke) In this way Jesus acknowledges the central role that John played in God's plan of salvation. He was the greatest born among women because he had the privilege of pointing to the Lamb of God (John 1:29-34+). Yet as the last great prophet of the pre-Christian era, he was the least in the kingdom of God (Matthew 11:11 ; Luke 7:28+). John fully accepted his subordinate role to Christ. He denied that he was the Christ and repeatedly emphasized that he was simply a witness to the Light (John 1:19-23+; cf. also John 1:6-9+ ; John 3:27-30+ ). John stated that Jesus was greater than he, and that Jesus had a more powerful ministry and baptism (Mark 1:7-8 ; Luke 3:16+ ; John 1:26-27+). He did not want to baptize Jesus, but rather desired to be baptized by Jesus (Matthew 3:13-14). John allowed his disciples to leave his own leadership and follow after Jesus (John 1:35-39 +). But for all of his greatness, John was merely human. In this sense he too joined in the popular speculations about the identity of Christ. It may be that John's vision of the Messiah varied so much from what he heard and saw in Jesus, that he came to question if Jesus were really the Christ (Matthew 11:1-2 ; Luke 7:1+). The fact that Jesus was not an ascetic, and that he actively sought the fellowship of publicans and sinners may have been an offense to John and his disciples (Matthew 9:9-17 ; Matthew 11:18-19 ; Luke 7:33-34+). Jesus may have rebuked John in this regard when he said, "Blessed is the man who does not fall away on account of me" (Matthew 11:6 ; Luke 7:23+). Finally, even though John was merely a witness serving as a transitional figure, the impact of his life and ministry should not be underestimated. During his lifetime he had a following of disciples who shared common practices such as fasting and prayers (Matthew 9:14 ; John 1:35-37+ ; Jn 4:1-2+). John's disciples survived his death and spread throughout the Mediterranean world. Apollos was from Alexandria in North Africa and at one point knew only of the baptism of John (Acts 18:24-25 ). Similarly, upon arriving in Ephesus, Paul encountered about a dozen disciples of John. They too had only experienced the baptism of John (Acts 19:1-7). These instances indicate that the Baptist's movement may have had more influence than what we are able to glean from the New Testament.... In conclusion, John the Baptist is of great theological importance in the New Testament. He ended nearly four hundred years of prophetic silence and paved the way for the Messiah. In the spirit of Elijah, he preached a message of repentance and baptism. In his darkest hour he questioned if Jesus was the One who was to come, or whether there would be another. He inaugurated a spiritual movement that had influence long after his death and extended throughout the Mediterranean world. (Baker's Evangelical Dictionary of Biblical Theology) Luke 3:4 as it is written in the book of the words of Isaiah the prophet, "THE VOICE OF ONE CRYING IN THE WILDERNESS, 'MAKE READY THE WAY OF THE LORD, MAKE HIS PATHS STRAIGHT. NET As it is written in the book of the words of Isaiah the prophet, "The voice of one shouting in the wilderness: 'Prepare the way for the Lord, make his paths straight.
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Ryle explains, There is nothing meritorious in this. It forms no part whatever of the price of our redemption. Our salvation is all of grace, from first to last. But the great fact still remains, that saved souls are always penitent souls, and that saving faith in Christ, and true repentance toward God, are never found asunder (Expository Thoughts on the Gospels). The Scriptures instruct the person who has repented and believed in Jesus Christ to confess that faith in water baptism. John’s baptism was a unique rite that pointed people ahead to the promised Messiah. It pictured God’s washing or purification from sins, but it was not complete apart from what Messiah would do in offering Himself as the Lamb of God, the perfect sin-bearer. That is why, when Paul later found some disciples of John in Ephesus, who did not know about Jesus Christ, when they believed he baptized them in the name of the Lord Jesus (Acts 19:1-6). For those who have believed in Christ, baptism is a public confession that symbolizes what Jesus Christ has done spiritually for the one who has believed. He has washed us from all of our sins and He has identified us totally with His death, burial, and resurrection to new life. Since the word “baptism” means dipping, and since going completely under the water best pictures what baptism means, immersion is the best mode of baptism. If you look up every occurrence of “baptism” in the New Testament, you will find that it always has reference to believers, and never to infants who cannot yet believe. If you have believed in Christ and know that He has forgiven your sins by His grace, you should be baptized in obedience to His command (Mt. 28:19+). Conclusion - In the early 18th century, England was infected with a plague of materialism. The gap between the rich and poor was widening, but moral degeneracy marked every level of society. The Prime Minister, Robert Walpole, led an openly immoral life and often made fun of virtue. Moral laxity pervaded the nation. Drunkenness, gambling, and cruel amusements were an obsession. Crime was rampant, and criminal law was unfair and barbarous, making criminals only more desperate. The Church of England had, for the most part, ceased to be a vital force. Many ridiculed and railed at the Christian faith without reserve (these conditions summarized from A. Skevington Wood, The Inextinguishable Blaze: Spiritual Renewal and Advance in the Eighteenth Century - Advance of Christianity Through the Centuries [Eerdmans], pp. 9-16). God broke into this dismal and seemingly hopeless situation by saving a young man, George Whitefield, who had been raised in his mother’s inn and tavern. His friends, John Wesley and Charles Wesley, also were saved out of their legalistic religion to a living faith in the Redeemer. Through these men, the good news of God’s salvation spread to that decadent society and saved it from the brink of anarchy and revolution. In his biography of Whitefield, Arnold Dallimore observes (George Whitefield [Cornerstone Books], 1:25), We shall need to remember that it was among a people broken by gin that Whitefield and the Wesleys went about in the nobility of their ministries and that there was triumphant meaning to Charles Wesley’s lines on the deliverance effected by the Gospel: Hear Him, ye deaf! His praise ye dumb, Your loosened tongues employ; Ye blind, behold your Savior come, And leap ye lame for joy! He breaks the power of cancelled sin, He sets the prisoner free! His blood can make the foulest clean, His blood availed for me! That same liberating, powerful message is what we need for our dismal, spiritually dark times. Let’s believe it, live it, proclaim it, and pray that God would break through in our day with His powerful Word of salvation! (Good News for Bad Times Luke 3:1-6) 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 NET Luke 3:7 So John said to the crowds that came out to be baptized by him, "You offspring of vipers! Who warned you to flee from the coming wrath? GNT Luke 3:7 Ἔλεγεν οὖν τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπ᾽ αὐτοῦ, Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; NLT Luke 3:7 When the crowds came to John for baptism, he said, "You brood of snakes! Who warned you to flee God's coming wrath? KJV Luke 3:7 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? ESV Luke 3:7 He said therefore to the crowds that came out to be baptized by him, "You brood of vipers! Who warned you to flee from the wrath to come? NIV Luke 3:7 John said to the crowds coming out to be baptized by him, "You brood of vipers! Who warned you to flee from the coming wrath? ASV Luke 3:7 He said therefore to the multitudes that went out to be baptized of him, Ye offspring of vipers, who warned you to flee from the wrath to come? CSB Luke 3:7 He then said to the crowds who came out to be baptized by him, "Brood of vipers! Who warned you to flee from the coming wrath? NKJ Luke 3:7 Then he said to the multitudes that came out to be baptized by him, "Brood of vipers! Who warned you to flee from the wrath to come? NRS Luke 3:7 John said to the crowds that came out to be baptized by him, "You brood of vipers! Who warned you to flee from the wrath to come? YLT Luke 3:7 Then said he to the multitudes coming forth to be baptised by him, 'Brood of vipers! who did prompt you to flee from the coming wrath? NAB Luke 3:7 He said to the crowds who came out to be baptized by him, "You brood of vipers! Who warned you to flee from the coming wrath? NJB Luke 3:7 He said, therefore, to the crowds who came to be baptised by him, 'Brood of vipers, who warned you to flee from the coming retribution? GWN Luke 3:7 Crowds of people were coming to be baptized by John. He would say to them, "You poisonous snakes! Who showed you how to flee from God's coming anger? BBE Luke 3:7 So he said to the people who went out to him for baptism: You offspring of snakes, at whose word are you going in flight from the wrath to come? Brood: Ge 3:15 Ps 58:4,5 Isa 59:5 Mt 3:7-10 23:33 Joh 8:44 Ac 13:10 1Jn 3:8 Flee: 1Th 1:10 Heb 6:18 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 Related Passages: Matthew and Mark record a parallel pericope account of John's scathing denunciation of hypocritical seekers given a somber warning... Matt. 3:7-12+ 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? 8 “Therefore bear (aorist imperative) fruit in keeping with repentance; 9 and do not suppose that you can 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 (cf. John 8:37–40). 10 “The axe is already laid at the root of the trees; therefore every tree that does not bear good fruit is cut down and thrown into the fire. 11 “As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize (baptizo) you with the Holy Spirit and fire. 12 “His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire.” Mk 1:7-8+ And he was preaching, and saying, “After me One is coming who is mightier than I, and I am not fit to stoop down and untie the thong of His sandals. 8 “I baptized you with water; but He will baptize (baptizo) you with the Holy Spirit.” JOHN BEGINS WITH WARNING CONCERNING THE WRATH OF GOD Steven Cole is correct when he notes that "The theme of 3:7-9 is clearly that of warning." Luke 3:7-20 focuses on the preaching of John and his proclamation of "Repent, for the kingdom of heaven is at hand.” (Mt 3:3). The essence of John's message was to call the people to genuine repentance (ED: See Bock's note). (False and True Repentance) So he began saying to the crowds who were going out to be baptized (baptizo) by him - Why did John attract crowds, for after all this was not Carnegie Hall but a dry desert wilderness? As Matthew says in his Gospel the people "all regard John as a prophet." (Mt 21:26) Keeping in mind that Israel had been without a prophet since Malachi's prophecy 400 years earlier, undoubtedly many of the Jews were responding because they knew that a prophet now come with a word from God (cf Lk 3:2+). Who wouldn't want to hear a man with a message from God? Little did they know that this message would be a call to repent from their sins! So what follows in Lk 3:7-17 is a sampling of John's powerful "in your face" preaching, crying out day after day, as crowds came to hear him. Luke then says "So with many other exhortations he preached the gospel to the people." (Lk 3:18+). And so we see John the Baptist preparing the way for the Messiah Who would arrive on the scene in 6 months or less. This is actually the first of 4 warnings in this section. In context they are warnings to beware of false repentance. (See Lk 3:7, Lk 3:9, Lk 3:16, Lk 3:17). John
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Ryle addresses John's popularity in Israel and how great were the effects of his ministry at least for a time in the nation of Israel. We are told that, "People from Jerusalem and from all over Judea traveled out into the wilderness to see and hear John. And when they confessed their sins, he baptized them in the Jordan River." The fact here recorded is one that is much overlooked. We are apt to lose sight of him who went before the face of our Lord, and to see nothing but the Lord Himself. We forget the morning star in the full blaze of the Sun. And yet it is clear that John's preaching arrested the attention of the whole Jewish people, and created an excitement all over Palestine. It aroused the nation from its slumbers, and prepared it for the ministry of our Lord, when He appeared. Jesus Himself says, "He was a burning and a shining light--you were willing to rejoice for a season in his light." (John 5:35.) We ought to remark here how little dependence is to be placed on what is called "popularity." If ever there was one who was a popular minister for a season, John the Baptist was that man. Yet of all the crowds who came to his baptism, and heard his preaching, how few, it may be feared, were converted! Some, we may hope, like Andrew, were guided by John to Christ. But the vast majority, in all probability, died in their sins. Let us remember this whenever we see a crowded church. A great congregation no doubt is a pleasing sight. But the thought should often come across our minds, "How many of these people will reach heaven at last?" It is not enough to hear and admire popular preachers. It is no proof of our conversion that we always worship in a place where there is a crowd. Let us take care that we hear the voice of Christ Himself, and follow Him. (Commentary) You brood (gennema) of vipers (echidna) - I like some of the other renderings - GWN = "You poisonous snakes!", BBE = "You offspring of snakes." NET = "You offspring of vipers." Was John applying this strong description to everyone in the crowds coming out (see note below by MacArthur)? Perhaps he was for in a sense they were "offspring" of poisonous teaching of the religious leaders, but in Matthew 3:7 he specifically addresses "the Pharisees and Sadducees coming for baptism," calling them a "brood of vipers."