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John MacArthur · Citado em PreceptAustin
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MacArthur explains that "while there were various ceremonial washings in Judaism (cf. Heb. 6:2+), there was no baptism of Jews. But while there was no baptism of Jews in Judaism, the Jews did baptize Gentile converts to Judaism (Gentile proselytes). Thus, those who “were being baptized by [John] in the Jordan River, as they confessed their sins” (Mt. 3:6), were publicly acknowledging that they were no better than the Gentiles. Their sins had separated them from the true and living God (cf. Isa 59:2) and cut them off from covenant blessings. For Jewish people to place themselves on the same level as the despised Gentiles was astonishing, and demonstrates the power of John’s preaching. Unfortunately, few being baptized by John were truly repentant. The nation would later reject Jesus when He failed to meet their expectations of a political Messiah, who would deliver them from the Romans. Others were superficial from the start....But those few (Mt 7:13–14+) who acknowledged their sinful condition and alienation from God and turned to Him in repentant faith were saved." (See Luke Commentary) (See note below and also Bock's Comment below) THOUGHT - Beloved, are you sowing the seed of the good news in your sphere of influence? Remember God's good Word never returns empty (Isaiah 55:11)! Robert Stein has an interesting comment on repentance - “Repentance” here literally means a change of mind but refers more broadly to the human dimension involved in the experience of conversion in contrast to the divine element (regeneration)....The message of repentance for the forgiveness of sins is a central theme in Luke-Acts and must always be a central part of the gospel message.cf. Luke 4:18; 5:17–32; 24:47; Acts 5:31; 8:22 (See Luke: An Exegetical and Theological Exposition) (Ed: To be sure repentance must be a personal choice, but Scripture teaches that it is a gracious gift of God - cf Ro 2:4, Acts 3:26, Acts 11:18, Acts 5:31, 2 Ti 2:25). A baptism of repentance - (Revised English Bible = a baptism in token of repentance’) John was calling for a radical turning from sin that was clearly manifest by demonstrable fruits of righteousness (cf Lk 3:8+). Jesus’ first sermon in Matthew and Mark began with the same call... From that time Jesus began to preach and say, “Repent (aorist imperative = "Do this now!" "Do not delay!" See discussion of the Need for the Holy Spirit to obey) for (explains why repentance is urgent!) the kingdom of heaven is at hand.” (Mt 4:17+) And after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, and saying, "The time is fulfilled, and the kingdom of God is at hand; Repent (present imperative = speaks of a "lifestyle" of repenting thus some believers in behind the old "Iron Curtain" in Europe were called "Repenters"! see our need to depend on the Holy Spirit to obey) and believe (present imperative) in the Gospel." (Mark 1:14-15+) Gotquestions on the baptism of John (Mark 1:4) – as John the Baptist preached repentance of sins in preparation for the coming of the Messiah, he baptized people in the Jordan. Those who were baptized by John were showing their faith in John’s message and their need to confess their sin (Mark 1:5+). In Acts 18:24–25+, a disciple of John’s named Apollos preaches in Ephesus; however, only knowing the baptism of John and the need for repentance, he needed to be further instructed in the death and resurrection of Christ. Later in the same city, Acts 19:1–7+, Paul encounters some more followers of John. These disciples had been baptized for repentance, but they had not heard of the new birth or the Holy Spirit. Paul taught them the whole message of salvation in Christ, and they received the message and were subsequently baptized in Jesus’ Name. (Excerpt from an interesting article entitled What are the seven baptisms mentioned in the Bible, and what do they mean?) Darrell Bock on John's baptism - John’s baptism is unique to him and is grounded in his prophetic office. It is a call to commitment and includes a recognition that God is coming. It is neither the washing of a separated covenant community (Qumran) nor an initiatory rite (Gentile proselytes). Unlike traditional Judaism, it is not a religious act related to bringing sacrifices. Rather, it is an affirmation, a washing that looks with hope for God’s (Ed: Messiah's) coming and lives in light of one’s relationship to Him (regarding this future looking and living see Bock's note below). This attitude is much like the NT emphasis on a life of faith. (See Luke Exegetical Commentary). (See note below) What was John the Baptist promising his followers when he baptized them? John the Baptist was the forerunner of our Lord. As the last and greatest of the Old Testament prophets, he was announcing that the Messiah promised in the Old Testament was soon coming (Mt 3:2). Until Jesus’ baptism, he did not know for certain that, indeed, Jesus was this Messiah (cf John 1:32-34). John’s baptism was a baptism of repentance, an acknowledgement of sin, and of the need for the forgiveness of sins which Messiah (the “Lamb of God”) would bring about. The baptism was the symbol of their acknowledgement of sin, and of their need for a Savior. It was a preparatory baptism, but (as we see in 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.”) it did not preclude the need for “believer’s baptism,” once they had come to faith in Jesus as that promised Messiah. This is why the church baptized new believers, and why believers today should be baptized as well. (Bible.org) Matthew
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MacArthur - John’s powerful call for true repentance is just as relevant and needed today as when he first gave it. It is the duty of every true preacher of God’s Word to warn his hearers of the danger of false, shallow, non-saving repentance; repentance that is grounded in selfish regret over sin’s consequences instead of a desire to be delivered from sin, fails to subdue the love of sin and initiate a passion for holiness, leads to further sin in a hypocritical attempt to maintain the facade of self-righteousness, produces self-deception, leads to a deadly false security, and ultimately hardens the heart, and sears the conscience. The picture in this passage reminds one of the eternal "separation" of the righteous from the wicked in Psalm 1... 1 How blessed is the man who does not walk in the counsel of the wicked, Nor stand in the path of sinners, Nor sit in the seat of scoffers! 2 But his delight is in the law of the LORD, And in His law he meditates day and night. 3 He will be like a tree firmly planted by streams of water, Which yields its fruit in its season And its leaf does not wither; And in whatever he does, he prospers. 4 The wicked are not so, But they are like chaff which the wind drives away. 5 Therefore the wicked will not stand in the judgment, Nor sinners in the assembly of the righteous. 6 For the LORD knows the way of the righteous, But the way of the wicked will perish. (Ps 1:1-6+) Winnowing fork (4425)(ptuon) denotes "a winnowing shovel or fan," with which grain is thrown up against the wind, in order to separate the chaff (Mt 3:12 ; Lk 3:17). Winnowing - Wikipedia Winnowing fork (KJV = "fan") - A long wooden shovel used for tossing grain against the wind after threshing so that the lighter chaff would be blown away, leaving the kernels to settle in a pile. Shovels were also used for this purpose (Isaiah 30:24). Winnowing is a frequent figure for the Divine sifting and chastisement, Jer 4:11; Jer 15:7 etc. NET Note- A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels. Thoroughly clear (1245)(diakathairo from dia = through + kathairo = cleanse) to cleanse thoroughly. As thoroughly separating chaff from grain on a threshing floor clean thoroughly; used metaphorically in Lk 3.17 (only use) BDAG - to make free of something unwanted, thoroughly purge, clean out. Gilbrant - The prefix dia, which often intensifies the verb, adds the expression “thoroughly” to the root verb kathairō, meaning “to cleanse.” It is found in Aristotle, Plato, and other early writers, although it does not appear in the Septuagint. This verb appears twice in the New Testament as variants to the Textus Receptus. Both instances describe how John the Baptist spoke of the coming Messiah as One who would thoroughly clean out His threshing floor, removing all the chaff (Matthew 3:12; Luke 3:17). (Complete Biblical Library) Threshing floor (257)(halon from halos = a threshing floor) threshing floor; by metonymy threshed grain lying on the threshing floor waiting to be winnowed; metaphorically in MT 3.12 and LU 3.17 of Christ's work of saving and judging. A threshing-floor (as rolled hard), i.e. (figurative) the grain (and chaff, as just threshed) Gilbrant - Halōn is a noun that is related to the verb aloaō, which means “thresh.” In the ancient world a threshing floor was often a hard place in an open field where grain was piled. Uses in the Septuagint - Gen. 50:10; Gen. 50:11; Exod. 22:6; Exod. 22:29; Deut. 16:13; Jdg. 6:37; Jdg. 15:5; Ruth 3:2; Ruth 3:14; 2 Sam. 24:18; 2 Sam. 24:21; 2 Sam. 24:24; 2 Ki. 6:27; 1 Chr. 13:9; Job 5:26; Job 39:12; Isa. 25:10; Jer. 51:33; Dan. 2:35; Hos. 9:1; Hos. 9:2; Hos. 13:3; Joel 2:24; Mic. 4:12; Zeph. 2:9; Gather (4863)(sunago from sun = with + ago = to lead, ) means literally to lead together. To gather (in) or gather (up) (Mt 13:47; 25:24, 26; Lk 3:17; 15:13; Jn 6:12f; 15:6). To bring or call together, gather (Mt 22:10; 25:32; Mk 2:2; 7:1; Jn 11:47; 18:2; Acts 13:44; 14:27; 1 Cor 5:4). To invite or receive as a guest (Mt 25:35, 38, 43). This verb gives us our English word synagogue a place where Jews pray and worship. We see a gathering for judgment similar to Lk 3:17 in Joel 3:11+ where God is commanding a gathering of unholy Gentiles, not for the purpose of worship, but for wrath! In the Valley of Jehoshaphat, the Valley of Decision, for it is judgment time for the nations of the world is "ripe!" Friberg's summary of sunago - (1) of things; (a) gather in, gather up, collect (Mt 13.47), opposite skorpizo (scatter) and merizo (distribute, divide out); (b) store, keep safe (Lk 12.17); (c) turn into cash, convert into money (Lk 15.13);(2) of persons; (a) bring or call together, assemble (Mt 22.10); (b) as showing hospitality take in, invite in (Mt 25.35); (c) passive assemble, come together, be gathered together (Mt 18.20) Gilbrant on sunago - Sunagō is a common word occurring in classical Greek from the time of Homer (ca. Eighth Century B.C.). In classical usage it usually conveys the meaning of “to gather together” persons or things for any of several reasons: worship, deliberation, festivity, battle, work, hospitality, or reconciliation (Liddell-Scott). The nonliterary papyri offer an illustration of sunagō in relationship to money or goods. “The verb is frequently used of the total amount, the full sum, received by sale or by purchase” (Moulton-Milligan). For example, in the Parable of the Prodigal Son (Luke 15:11-32) it is possible that the “prodigal converted his goods into money, sold all off and realized their full value, rather than that he ‘gathered all together’ to take with him” (ibid.). Sunagō occurs about 350 times in the Septuagint and translates 50 different Hebrew words, the most frequent being ’ās̱aph, “gather,” and qāvats, “assemble.” One can divide New Testament occurrences into two general categories: gathering things and gathering persons (Bauer). Matthew uses sunagō for the “assembling” of the religious leaders, usually against Jesus (Mt 26:3,57); for the “gathering together” of people which came to hear Jesus (Mt 13:2); and a cryptic reference to “gathering together” of birds of prey (Mt 24:28). An interesting reference to the classical usage as “hospitality” occurs in the Olivet discourse: “I was a stranger, and ye took me in,” that is, you showed Me hospitality (Mt 25:35,38,43). Mark always uses sunagō for the “gathering together” of people: crowds, apostles, or Pharisees (2:2; 4:1; 5:21; 6:30; 7:1). Luke and John also use the word with the two basic ideas of “gathering people and things.” Luke 15:13 is the only exception (see reference to Moulton-Milligan above). Beginning with Acts 4:31 Luke used the word exclusively to denote the assembly of the Church (Acts 4:31; 11:26; 13:44; 14:27) as did Paul in his only reference to the word (1 Corinthians 5:4). The Book of Revelation employs sunagō to indicate the “gathering together” for the purpose of war (13:10; 16:14,16; 19:19; 20:8) and the assembling of the birds for the great supper of God (19:17). (Complete Biblical Library Greek-English Dictionary) Sunago - 59x in 59v - assemble(1), assembled(5), came together(1), convened(1), gather(10), gather...together(2), gather together(1), gathered(9), gathered...together(3), gathered together(14), gathered...together(1), gathering(3), gathering together(1), invite(2), invited(1), met(2), store(2). Matt. 2:4; Matt. 3:12; Matt. 6:26; Matt. 12:30; Matt. 13:2; Matt. 13:30; Matt. 13:47; Matt. 18:20; Matt. 22:10; Matt. 22:34; Matt. 22:41; Matt. 24:28; Matt. 25:24; Matt. 25:26; Matt. 25:32; Matt. 25:35; Matt. 25:38; Matt. 25:43; Matt. 26:3; Matt. 26:57; Matt. 27:17; Matt. 27:27; Matt. 27:62; Matt. 28:12; Mk. 2:2; Mk. 4:1; Mk. 5:21; Mk. 6:30; Mk. 7:1; Lk. 3:17; Lk. 11:23; Lk. 12:17; Lk. 12:18; Lk. 15:13; Lk. 22:66; Jn. 4:36; Jn. 6:12; Jn. 6:13; Jn. 11:47; Jn. 11:52; Jn. 15:6; Jn. 18:2; Acts 4:5; Acts 4:26; Acts 4:27; Acts 4:31; Acts 11:26; Acts 13:44; Acts 14:27; Acts 15:6; Acts 15:30; Acts 20:7; Acts 20:8; 1 Co. 5:4; Rev. 16:14; Rev. 16:16; Rev. 19:17; Rev. 19:19; Rev. 20:8 Sunago - 370x in 349v in the Septuagint - Gen. 1:9; 6:21; 29:3,7-8,22; 34:30; 37:35; 41:35,48-49; 47:14; 49:1; Exod. 3:16; 4:29; 5:7,12; 8:14; 9:19-20; 16:5,16; 23:10; Lev. 25:3,20; Num. 1:18; 8:9; 10:3,7; 11:16,22,24,32; 19:9-10; 21:16,23; Deut. 13:16; 16:13; 19:5; 22:2; 30:3-4; 32:23,34; 33:5,21; Jos. 2:18; 7:14; 10:6; 24:1; Jdg. 3:13; 6:33; 7:22; 9:6,47; 10:17; 11:20; 12:1; 16:23; 19:15,18; 20:11,14; Ruth 2:2,7; 1 Sam. 5:8,11; 7:6; 13:5,11; 14:19,52; 17:1-2; 22:2; 2 Sam. 3:34; 6:1; 10:15-17; 11:27; 12:28-29; 14:14; 17:11,13; 21:13; 23:9,11; 1 Ki. 7:23; 12:24; 2 Ki. 22:4,20; 23:1; 1 Chr. 11:13; 13:2; 15:4; 19:7,17; 22:2; 23:2; 2 Chr. 1:14; 2:2,17; 10:6; 11:13; 12:5; 13:7; 15:10; 18:5; 20:4; 23:2; 24:5,11; 25:5; 29:15,20; 30:3,13; 32:4,6; 34:9,29; Ezr. 3:1; 7:28; 8:15,20; 9:4; 10:1,9; Neh. 1:9; 4:8,20; 5:16; 6:2,10; 7:5; 8:1,13; 9:1; 12:25,28,44; 13:11; Est. 2:8; 9:15-16,18; Job 5:5; 20:15; 27:16; Ps. 2:2; 16:4; 33:7; 35:15; 39:6; 41:6; 47:9; 48:4; 50:5; 102:22; 104:22; 107:3; Prov. 9:12; 10:10; 11:24; 13:11; 27:25; 28:8; 30:4; 31:14; Eccl. 2:8,26; 3:5; Isa. 11:12; 13:4,14-15; 17:5; 18:6; 23:18; 24:22; 27:12; 28:20; 29:1,7; 33:4; 34:16; 35:10; 39:6; 40:11; 43:5,9; 44:11; 45:20; 48:14; 49:5,18; 56:8; 60:4,7,22; 62:9; 66:18; Jer. 3:17; 4:5; 7:21; 8:13-15; 9:22; 10:17; 12:9; 17:11; 23:8; 30:21; 31:8,10; 32:37; 40:10,12,15; 49:5,14; 50:7; 51:44; Ezek. 11:17; 13:5; 16:31,37; 22:20; 28:25; 29:5,13; 34:13; 37:21; 38:4,7-8,12-13; 39:2,17,27; Dan. 3:2-3,27; 6:23; 11:10,13,34,40; 12:12; Hos. 1:11; 10:10; Joel 1:14; 2:16; 3:2,11; Amos 3:9; Mic. 1:7; 2:12; 4:6,12; 5:7; 7:1; Hab. 1:9,15; 2:16; Zeph. 2:1; 3:18; Hag. 1:6; Zech. 2:6; 9:3; 14:14 Sunago is used in Micah 4 Micah 4:6-7+ In that day,” declares the LORD, “I will assemble the lame And gather the outcasts, Even those whom I have afflicted. 7“I will make the lame a remnant And the outcasts a strong nation, And the LORD will reign over them in Mount Zion From now on and forever. Sunago is used in Zeph 3 to describe God's gathering and restoration of the nation of Israel... Zeph 3:17-18+ “The LORD your God is in your midst, A victorious warrior. He will exult over you with joy, He will be quiet in His love, He will rejoice over you with shouts of joy. 18 “I will gather (Lxx = sunago) those who grieve about the appointed feasts– They came from you, O Zion; The reproach of exile is a burden on them. Will burn up (2618)(katakaio from kata = intensifies meaning of verb + kaio = to burn) means to burn up, to consume or destroy by fire. The word denotes a violent consuming heat. It means to burn utterly as of chaff (Mt 3:17, Lk 3:17), tares (Mt 13:30,40), magic paraphernalia after citizens of Ephesus had been saved (Acts 19:19), works believers do in their own strength, for their own glory (1 Cor 3:15), earth (here in 2 Pe 3:10), trees and grass (Rev 8:7), the rebuilt city of Babylon (Re 17:16+, Re 18:8+) Chaff (892)(achuron) refers to the husks and refuse of wheat separated by treading the grain followed by winnowing. This chaff (Wikipedia) or straw was used by the Egyptians to make bricks (with Jewish labor - Ex 5:7, 10-13). Chaff (straw) was also used as fodder and and notably, from the Ptolemaic period on, as fuel for fires. In the Lxx of Da 2:35 achuron describes what happens to the godless world kingdoms that become "like chaff" when the King returns as the "Stone" which crushes Nebuchadnezzar's statute. Achuron - 21x in 20v in the Septuagint - Ge. 24:25; 24:32; Ex. 5:7; 5:10; 5:11; 5:12; 5:13; 5:16; Exod. 5:18; Jdg. 19:19; 1 Ki. 4:27; Job 21:18; Job 41:27; Isa. 11:7; Isa. 17:13; Isa. 30:24; Isa. 65:25; Jer. 23:28; Dan. 2:35; Nah. 3:14; Unquenchable (762)(asbestos from a = without + sbennumi = to quench) means literally not extinguished, thus not able to be quenched. Asbestos is used only in Mt 3:12, Mk 9:43 (KJV also has Mk 9:45) and Lk 3:17 with no uses in the Septuagint. Luke 3:18 So with many other exhortations he preached the Gospel to the people John 1:15,29,34 3:29-36 Acts 2:40 Luke 3 Resources - Multiple Sermons and Commentaries Luke 3:15-22 Pointing People to Christ - Steven Cole Luke 3:18-20 The Legacy of John the Baptist - John MacArthur JOHN'S FINAL TESTIMONY SUMMARIZED So with many other exhortations (parakaleo) he preached the Gospel (euaggelizo/euangelizo - imperfect tense - again and again) to the people Luke 3 gives us only a very brief summary of John's ministry, which he then succinctly summarizes in Luke 3:18-20. Luke will mention John again in Lk 7:18-20, but for the most part John fades from view and Jesus takes center stage beginning with His baptism in Lk 3:21-22. John's ministry had preceded the inception of Jesus' ministry by about 6 months and overlapped (albeit "in the limelight") for the first 6 months of Jesus' ministry. John's ministry ends with his imprisonment and beheading by Herod Antipas (see Lk 3: 19-20). How effective was John's picturesque teaching? The gospel of John gives us a sense of the effect of John's ministry of preparation for the Messiah writing And He (JESUS) went away again beyond the Jordan to the place where John was first baptizing, and He was staying there. 41 Many came to Him and were saying, “While John performed no sign, yet everything John said about this man was true.” 42 Many believed in Him there." (John 10:40-42) Comment: John records several times that Jews believed in Jesus (John 2:23+ John 4:39,41+ John 8:30 John 11:45 John 12:42) but studying the context of these passages it is clear that not all who believed really believed! In other words they had a superficial belief or intellectual belief but it was unassociated with a change in behavior and thus was a false profession. On the other hand, clearly some truly believed in Jesus, but it is difficult to arrive at a sense of how many of those who "believed" were genuine. We will have to wait for Heaven for the answer. MacArthur says John's "exhortations exposed the wickedness of their hearts, condemned their reliance on ritual and their Abrahamic heritage for salvation, and warned them that they would face God’s wrath and judgment if they did not truly and evidently repent." (See context in Luke Commentary) Robertson on with many other exhortations - Luke has given a bare sample of the wonderful messages of the Baptist. Few as his words preserved are they give a definite and powerful conception of his preaching. Darrell Bock writes that "John illustrates how the proclaimer of the Word should perform his task. The preacher must bear good news as well as news that exposes sin. Some preachers in the past tended to emphasize sin so much that one wondered where grace might be found. Today our problem is the opposite: being able to confront people with their accountability and culpability before God." (See Luke) To the people - John was preaching the good news to the Jews. To the Jews first and then to the Gentiles, even as Paul wrote years later "For I am not ashamed of the Gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek (Gentiles)." (Ro 1:16+). In fact in the next verse we see that John did in fact preach to the Gentiles, specifically to the mixed Edomite/Samaritan Gentile Herod Antipas! Exhortations (present tense - continually exhorting) (3870)(parakaleo from para = side of, alongside, beside + kaleo = call) means literally to call one alongside, to call someone to oneself, to call for, to summon. Parakaleo can include the idea of giving help or aid but the primary sense in the NT is to urge someone to take some action, especially some ethical course of action and that would certainly be true in this context, where John had been exhorting the people regarding the need for genuine repentance manifest by good fruits. Parakaleo in Luke and Acts - Lk. 3:18; Lk. 7:4; Lk. 8:31; Lk. 8:32; Lk. 8:41; Lk. 15:28; Lk. 16:25; Acts 2:40; Acts 8:31; Acts 9:38; Acts 11:23; Acts 13:42; Acts 14:22; Acts 15:32; Acts 16:9; Acts 16:15; Acts 16:39; Acts 16:40; Acts 19:31; Acts 20:1; Acts 20:2; Acts 20:12; Acts 21:12; Acts 24:4; Acts 25:2; Acts 27:33; Acts 27:34; Acts 28:14; Acts 28:20; Preached the Gospel (the good news)(imperfect tense - over and over, again and again)(2097)(euaggelizo/euangelizo from eu = good, well + aggéllo = proclaim, tell; English = evangelize) in this context means to announce good news concerning the Son of God as proclaimed in the Gospel, calling on his hearers to repent and believe in Messiah and baptizing those who did so in preparation for the Messiah’s coming. Euaggelizo -52v - Matt. 11:5; Lk. 1:19; Lk. 2:10; Lk. 3:18; Lk. 4:18; Lk. 4:43; Lk. 7:22; Lk. 8:1; Lk. 9:6; Lk. 16:16; Lk. 20:1; Acts 5:42; Acts 8:4; Acts 8:12; Acts 8:25; Acts 8:35; Acts 8:40; Acts 10:36; Acts 11:20; Acts 13:32; Acts 14:7; Acts 14:15; Acts 14:21; Acts 15:35; Acts 16:10; Acts 17:18; Rom. 1:15; Rom. 10:15; Rom. 15:20; 1 Co. 1:17; 1 Co. 9:16; 1 Co. 9:18; 1 Co. 15:1; 1 Co. 15:2; 2 Co. 10:16; 2 Co. 11:7; Gal. 1:8; Gal. 1:9; Gal. 1:11; Gal. 1:16; Gal. 1:23; Gal. 4:13; Eph. 2:17; Eph. 3:8; 1 Thess. 3:6; Heb. 4:2; Heb. 4:6; 1 Pet. 1:12; 1 Pet. 1:25; 1 Pet. 4:6; Rev. 10:7; Rev. 14:6 Luke 3:19 But when Herod the tetrarch was reprimanded by him because of Herodias, his brother's wife, and because of all the wicked things which Herod had done Pr 9:7,8 15:12 Mt 11:2 14:3,4 Mk 6:17,18 Luke 3:15-22 Pointing People to Christ - Steven Cole Luke 3:18-20 The Legacy of John the Baptist - John MacArthur Luke 3 Resources - Multiple Sermons and Commentaries JOHN'S SPIRIT ENABLED INDOMITABLE BOLDNESS But when Herod the tetrarch was reprimanded (elegcho) by him because of Herodias, his brother's wife, and because of all the wicked things which Herod had done (poieo) - John brought Herod Antipas' dark sins to the light which is the root sense of reprimanded. It can be costly to expose the darkness as it was in John's case. Proverbs 29:25 says "The fear of man brings a snare, But he who trusts in the LORD will be exalted (ALTHOUGH HE MAY FIRST BE THROWN INTO PRISON AND MARTYRED!)" John the Baptist did not fear man but God. John was a man filled with the Spirit even in the womb (Lk 1:15+) and he lived his lived the same way, filled with the Spirit. How do we know? Because of His boldness! Throughout the book of Acts we see one of the effects ("fruits") of being empowered by (Acts 1:8+) the Holy Spirit is that the Spirit filled man or woman is emboldened to speak the truth. (See Acts 4:31+, cf Peter Mt 26:72 and Acts 2:14+ after being filled in Acts 2:4+, cf Paul in Acts 9:17+ with Acts 9:27, 28+, see also Acts 13:46+, Acts 14:3+, Acts 19:8+, cf Stephen Acts 6:3,5+ and Acts 7:55, 60+) Herod the tetrarch - This refers to Herod Antipas (see note). Herod Antipas was one of the sons of Herod the Great, and his long reign (4 B.C. to A.D. 39) encompassed the entire ministry of Jesus Christ. Don't confuse Herod Antipas with Herod described in the birth narratives in Mt 2:1-9 and Lk 1:5+, for these mentions refer to Herod the Great, the father of Herod Antipas. It is noteworthy that Herod Antipas was not a Jew because his father, Herod the Great, was an Idumean (Edomite) and his mother, Malthace, was a Samaritan. Clearly he was not greatly liked by the Jews. Excluding the mentions of Herod in Mt 2:1-9 and Lk 1:5, Herod Antipas is the "Herod" mentioned in the Gospels. Herod - 40x in 39v - Mt. 2:1,3,7,12-13,15-16,19,22 (= Herod the Great) // Mt 14:1,3,6 (= Herod Antipas) Mk 6:14,16-18,20-22; 8:15 (= Herod Antipas) // Lk. 1:5 (= Herod the Great) // Luke 3:1,19; 9:7,9; 13:31; 23:7-8,11-12,15 (= Herod Antipas); Acts 4:27; 12:1,6,11,19-21 (= Herod Agrippa I); Acts 13:1 But when Herod the tetrarch was reprimanded (elegcho) by him - As noted above Herod Antipas was a Gentile and not a Jew, so John clearly did not limit his proclamation of the Gospel to the Jew. Even his rebuke of Herod Antipas would be considered part of the Gospel, because one must first recognize their sinfulness (the bad news) so that they realize they have a desperate need to receive the Gospel (the good news). Surely John called him to repent of his sin to receive forgiveness of sins because that is what he had declared to the crowd in Luke 3:3. John MacArthur says it this way - The gospel, keep this in mind, folks, the gospel is a message of repentance but it's a message of repentance for the — fill in the blank — forgiveness of sins (Lk 24:47+). And the most kind thing you could ever tell anybody is God will forgive all their sins if they will repent, right? That's the good news. This is not bad news, this is very good news. And while the truth is hard because it must expose sin, it is at the same time merciful because it brings forgiveness. And John directly reproved this man Herod. (The Legacy of John the Baptist) MacArthur on Herodias his brother's wife - Herodias was the daughter of Aristobulus (See family tree), another son of Herod the Great; so when she married Philip, she was marrying her own father’s brother. What precipitated the arrest of John the Baptist was that Herod Antipas (another of Herodias’ uncles) talked Herodias into leaving her husband (his brother) in order to marry him (Mk 6:17)—thus compounding the incest, as well as violating Lev 18:16. John was outraged that a ruler in Israel would commit such a sin openly, so he rebuked Herod severely (Mt 14:4). For this, he was imprisoned and later killed (Mk 6:14-29). (See MacArthur Study Bible) Criswell on Herodias his brother's wife - Herod Antipas, on a visit to Rome, had met Herodias, the wife of his half brother Philip, who was a hostage there. Antipas persuaded his brother to divorce Herodias so that he might marry her, even though he himself was already married to the daughter of the king of Nabatea. This was a clear case of adultery. Luke tells about John's imprisonment (Luke 3:20) in order to round out the story, though the arrest comes later (cf. Mark 6:14-29). (Believer's Study Bible) Ryrie on Herodias - The former wife of Herod's half brother Philip, her uncle. She had been persuaded to leave her husband and marry Herod Antipas, thus committing incest (Lev. 18:16). John condemned him for this, and Antipas knew that John spoke the truth (see Mark 6:20). (Borrow the Ryrie Study Bible Expanded Edition) Because (term of explanation) of all the wicked things (poneros) which Herod had done - Herod had his capital city Tiberias built on the site of a Jewish cemetery, a site the Jews considered to be defiled which made it difficult to persuade they to live there. "Then, to make matters worse, he put up idols in public places and if there's anything we know about the Jews after they came out of Babylonian captivity, they were purged of any interest in idolatry and this was a great offense to them." (MacArthur) Related Resource on Herod Antipas - See article in the Jewish Encyclopedia. Was reprimanded (present tense = John continually exposed Herod's sin!) (1651)(elegcho means to bring to the light (to reveal hidden things) with the implication that there is adequate proof of wrongdoing. To expose, to convict, to reprove, to shame or disgrace and thus to rebuke another in such a way that they are compelled to see and to admit the error of their ways. To show someone that they have done something wrong and summon them to repent. As explained below Herod was clearly committing blatant sin including adultery and incest, and John addressed his sin with his characteristic Spirit filled boldness.
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MacArthur says "Luke in verse 20 simply tells us the end of the story before it actually happened." Prison (5438)(phulake from phulasso = to guard, watch) means a guarding (the act of guarding or keeping watch - Lk 2:8, Nu 1:53, 3:7, 28) or guard (the person doing the watching - Acts 12:10) , a prison as a place where someone is guarded (Mt 5:25, 14:3, 10, 18:30, 25:36, 39, 43, etc). Illustration - Even if you have not seen the popular movie,“Titanic” (I have not and don’t plan to), you know the basic story. The supposedly unsinkable ship hit an iceberg on her maiden voyage, sending 1,517 people to their watery graves. What you may not know is that most, if not all, could have been saved. Another ship, the Californian, had passed within sight of the Titanic and made radio contact at 11 p.m. At 11:30, the captain and wireless operator on the Californian went to bed. Ten minutes later, the Titanic hit the iceberg. Although the officer on duty on the Californian saw the distress rockets from the Titanic, he wasn’t sure what they meant and he couldn’t arouse the sleepy captain. A report testified that if the Californian had responded, many, if not all, of the lives that were lost could have been saved. We may condemn the captain of the Californian who slept while 1,500 people perished nearby. But aren’t we often guilty of the same thing if we’re complacent while people around us perish? We need to be sensitive. I’m not suggesting that we use offensive methods. But we must not hold back from warning people about sin and judgment. We must tell them about the supremacy of Jesus Christ and how they must trust in Him alone as their Savior from the wrath to come. I pray that we all would join John the Baptist in pointing people to Christ, even if it costs us as it did cost John. (Steven Cole) Luke 3:21 Now when all the people were baptized, Jesus was also baptized, and while He was praying, heaven was opened Jesus: Mt 3:13-15 Mk 1:9 Joh 1:32-34 praying: Lu 9:28,29 Joh 12:27,28 heaven: Mt 3:16,17 Mk 1:10 John 1:32-34 Multiple Luke 3 Resources (including those below) Luke 3:21-22 The Messiah's Divine Confirmation, Part 1 - John MacArthur Luke 3:21-22 The Messiah's Divine Confirmation, Part 2 - John MacArthur Luke 3:15-22 - Steven Cole Luke 3:21-22 Emblems of the Holy Spirit-the Dove - W A Criswell JESUS' MINISTRY INAUGURATED AT HIS BAPTISM Parallel descriptions of Jesus' Baptism - note words in BOLD are NOT found in Luke's account. Matt. 3:13–17+ Then Jesus arrived from Galilee at the Jordan coming to John, to be baptized by him. 14 But John tried to prevent Him, saying, “I have need to be baptized by You, and do You come to me?” 15 But Jesus answering said to him, “Permit it at this time; for in this way it is fitting for us to fulfill all righteousness.” Then he *permitted Him. 16 After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him, 17 and behold, a voice out of the heavens said, “This is My beloved Son, in whom I am well-pleased.” Mark 1:9–11+ - In those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. 10 Immediately coming up out of the water, He saw the heavens opening, and the Spirit like a dove descending upon Him; 11 and a voice came out of the heavens: “You are My beloved Son, in You I am well-pleased.” Now when all the people were baptized (baptizo), Jesus was also baptized (baptizo) - Literally "had been baptized." Only Matthew 3:13-15+ discusses John's initial resistance to baptizing Jesus. After Jesus commanded him and explained His rationale, John baptized Him. See comments on Mt 3:15 for interpretations of why Jesus sought to be baptized. It is interesting that Luke does not actually state Jesus was baptized by John as do Mark 1:9+ and Matthew 3:13. However Luke does mention it in Acts 1:22+ in preparation for naming a new apostle “Therefore it is necessary that of the men who have accompanied us all the time that the Lord Jesus went in and out among us– beginning with the baptism of John until the day that He was taken up from us–one of these must become a witness with us of His resurrection.” (Acts 1:21, 22+) And while He was praying (proseuchomai) - This fact not mentioned by the other synoptic Gospels. Why would Jesus need to pray if He was God? Because He was also fully Man, and as the perfect Son of man, Jesus gave us the perfect example of dependence on His Father to meet His needs by praying to His Father. THOUGHT - O God, how we need to learn to follow the example of Jesus, that we too might experience sweet communion with You, our Father Who art in Heaven. Amen. See commentary on Jesus' pattern of communing with His Father as described in Mark 1:35. So here at the beginning of His ministry Jesus is praying and then again at the very end of His ministry, He was praying (Lk 22:44+, Lk 23:34+).
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MacArthur has an interesting comment considering that Jesus had come to give His life as a sacrifice for sins (Heb 10:12+, cf Heb 9:26+) - "God had examined, as it were, His beloved Son, who would offer Himself as a sacrifice for the sins of those with whom He was willing to identify Himself. No imperfection could be found in Him, and God was delighted." (See Matthew Commentary) L O Richards adds that well pleased means, "among other things, that Jesus was fulfilling the Messianic role to which God had called him. In contrast, God was not pleased with the sacrifices and offerings of the OT system (Heb 10:6, 8+). They could not be established in His purpose as a way to cleanse humanity from sin." (Borrow Expository Dictionary of Bible Words) Life Application Study Note - Theologians have long been troubled by Jesus’ allowing himself to be baptized by John. After all, this baptism was for sinners. Why, then, did Jesus do it? He did it because he is both God and human—he underwent baptism and even death as only a human could; he lived a sinless life and rose from the dead as only God could. This baptism by John in the Jordan River was another step in his identification with us sinful people; and the arrival of the dove signifies God’s approval. Now Jesus would officially begin his ministry as God’s beloved Son walking the dusty roads of Israel. When you are hurting, depressed, broken, remember: You have a Savior who understands your humanity. When you sin, remember: He has paid the price for your disobedience. (Reference) Bodily (4984)(somatikos from soma - body) means having the form and characteristics of a body. Somatikos also means pertaining to the body in as used by Paul in describing "bodily discipline (which) is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come." (1Ti 4.8+) Form (appearance, sight) (1491)(eidos from eído = see) literally means that which is seen or what is visible and then the external appearance (shape and structure) of something as it appears to someone. Beloved (27)(agapetos from agapao = to love, agape = unconditional love borne by Spirit - Gal 5:22) means beloved, dear, very much loved. Agapetos describes the love of another, this love being called out of the "giver's" heart by preciousness of the recipient of the love (the "beloved'). Agapetos describes "one who is in a very special relationship with another" (BDAG) and in secular Greek is used mostly of a child, especially an only child to whom all the love of his parents is given (cf use by the Father describing His only Son and Abraham describing his "only son" in Ge 22:2). In the context of the New Testament agape love speaks of God’s divine and infinite love, a love that seeks the ultimate spiritual welfare of the one loved. The first 7 uses of agapetos in the NT are of God the Father speaking of Jesus, His beloved Son (Mt. 3:17; Mt 12:18; Mt 17:5; Mk. 1:11; Mk 9:7; Mk 12:6; Lk. 3:22+) and as Friberg says these uses describe "One not only greatly loved but also unique, the only one of a class." This usage by God to describe His only Son, the Son of His love, gives you some idea of the preciousness of the word beloved! This truth makes it even more incredible that believers are referred to as "beloved of God." (Ro 1:7+). It is so easy to forget this incomprehensible truth! Well-pleased (take pleasure) (2106)(eudokeo) describes the Father's taking pleasure or delight in His Son. To delight means to take great pleasure, to give keen enjoyment, to provide a high degree of gratification. In this regard it is notable that 5 of the first 6 uses (the Gospels) refer to the Father's taking pleasure in His Son (in Whom He was "well pleased") (cf. Mt. 3:17; 12:18; 17:5; Mark 1:11; Luke 3:22; cp 2Pe 1:17). HERESY - DECEITFUL SPIRITS AND DOCTRINES OF DEMONS - "Jesus Only" or Oneness Pentecostalism teaches there is no Trinity, just different "modes" but a verse like this shows how utterly ridiculous, foolish and deceived such a belief actually is! Is Jesus a ventriloquist, throwing His voice into the clouds so that it speaks words of affirmation to Himself? This shows how far some cults go to twist the truth of Scripture. What is dangerous about the Oneness Movement is it looks so much like the "real thing," and it is easy to fall into this cultish system! It is always best to let the Scriptures speak for themselves and in this passage a simple reading/understanding of the text shows that Jesus is not the Father and the Father is not Jesus. Could it be more clearly/plainly portrayed? I think not! Gotquestions adds "The "Jesus Only" movement, also known as Oneness Pentecostalism or oneness theology, teaches that there is only one God, but denies the tri-unity of God. In other words, oneness theology does not recognize the distinct persons of the Godhead: Father, Son, and Holy Spirit. It has various forms—some see Jesus Christ as the one God, who sometimes manifests Himself as the Father or the Holy Spirit. The core doctrine of Oneness Pentecostal / Jesus Only is that Jesus is the Father and Jesus is the Spirit. There is one God who reveals Himself in different "modes." As an aside, a popular singing group in Christian contemporary music is named Phillips, Craig and Dean, a group which has apparently espoused teachings of the Jesus Only movement (See discussion of their doctrinal beliefs). The point is that in these "last days" every true believer needs to be a BEREAN (Acts 17:11+) who is taking in solid food (PURE MILK OF THE WORD - 1 Pe 2:2+) which is "for the mature, who because of practice have their senses trained to discern good and evil." (Hebrews 5:14+). What are the Beliefs of Jesus Only/Oneness Pentecostals? What is Sabellianism (Modalism)? Dr Wayne Grudem's discussion of the Trinity and Modalism in his online text Systematic Theology - (online pdf) - scroll down to page 199) - "Modalism gains its attractiveness from the desire to emphasize clearly the fact that there is only one God." (Grudem) Luke 3:23 When He began His ministry, Jesus Himself was about thirty years of age, being, as was supposed, the son of Joseph, the son of Eli thirty: Ge 41:46 Nu 4:3,35,39,43,47 t being: Lu 4:22 Mt 13:55 Mk 6:3 Joh 6:42 Two Genealogies of Jesus Luke 3 Resources - Multiple Sermons and Commentaries Luke 3:21-4:13 Jesus, the One Who Comes - Darrell Bock Luke 3:23-28 - The Genealogy of Jesus - Steven Cole (deals with several difficult problems) Luke 3:23-38 The Messiah's Royal Lineage - John MacArthur - excellent discussion! NET So Jesus, when he began his ministry, was about thirty years old. He was the son (as was supposed) of Joseph, the son of Heli, THE HOUR STRIKES FOR JESUS! Chart From Bible Knowledge Commentary When He began His ministry, Jesus Himself was about thirty years of age - The words "His ministry" are not in the Greek. William Barclay aptly entitles this section "The Hour Strikes for Jesus!" We last heard of Jesus in Lk 2:42 at age 12 when He amazed the teachers in the Temple with His answers (Lk 2:42-47). Then for 18 years Jesus waited in the wing and now is being prepared to step onto center stage and accomplish the work the Father had given for Him to do. (Jn 17:4) Recommendation - If you are confused about the two genealogies of Jesus in Matthew and Luke, I would highly recommend taking time to read Dr John MacArthur's easy to understand explanation of the differences and the significance of those differences in his sermon The Messiah's Royal Lineage. It will greatly enhance your understanding of a topic which many believers often find puzzling. I have quoted extensively from his sermon because it gives such a helpful way to explain this otherwise puzzling topic. John MacArthur on Messiah's "credentials" - (1) the baptism (Lk 3:21-23), (2) the genealogy (Lk 3:23-38) and (3) the temptation (Lk 4:1-13), those three great credentials: The affirmation of heaven, the victory over hell, and royal credentials right in the middle. Ancestry then is a credential not to be left out....Now the ancestry of Jesus is important, as I said, because it proves that He is not merely a self-appointed Messiah, as some like Hugh Schonfield in The Passover Plot and all their ilk would want us to believe. He is not a misguided reformer. He is not a self-appointed Savior. He is not a would-be, want-to-be Savior of the...of the nation Israel from their terrible stress under their Roman occupation. He is not a man caught up in a popular acclaim. He is not a sort of magician who drew crowds after Himself and developed a Messiah illusion or a Messiah complex. The genealogy goes back to David and then it goes back to Abraham and then it goes back to Adam and then it goes back to God finally. This is the culmination of all redemptive history in this person Jesus. It starts with God through Adam, through Abraham, through David and right down to Jesus Himself. He is not just a good teacher, He is not just a great man, He is not an isolated prophet, He is not an isolated preacher. This is the culmination of all the history of humanity from God, from Adam, through Abraham, through David down to Jesus. He is the culmination of human history as well as Israel's history. He is the fulfillment of God's redemptive purpose. He is the culmination of all who ever lived. He is the hope of all humanity and all humanity is inseparably and eternally connected to Him. The fate of everyone who ever lives is linked to Jesus. (For discussion of more proofs of the credentials of Messiah from Luke 1 and Luke 2 see the full sermon Messiah's Royal Lineage) We know from Acts that Jesus began His public ministry at His baptism Acts 1:21-22 “Therefore it is necessary that of the men who have accompanied us all the time that the Lord Jesus went in and out among us– beginning with the baptism of John until the day that He was taken up from us–one of these must become a witness with us of His resurrection.” Acts 10:37-38 you yourselves know the thing which took place throughout all Judea, starting from Galilee, after the baptism which John proclaimed. You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him. Thirty years of age - Ezekiel (interestingly called "son of man" throughout the book) began his ministry at age 30 (Ezek 1:1). Joseph was also 30 "when he stood before Pharaoh, king of Egypt" (prime minister - Ge. 41:46) "David was thirty years old when he became king, and he reigned forty years. (2 Sa 5:4). Thirty was also the age at which the priests began to serve, Moses recording "from thirty years and upward, even to fifty years old, all who enter the service to do the work in the tent of meeting." (Nu. 4:3, cf Nu 4:35, 39, 43, 47; 1 Chr 23:3). In short, Jesus began His public ministry at an age the Jewish people would consider appropriate when compared to other Biblical ministries. ESV Note - If Jesus was born sometime before Herod the Great’s death in 4 b.c. (cf. Matt. 2:16) and began his ministry c. a.d. 28 (see Luke 3:1), he would have been about thirty years old (or in his early 30s). ((Borrow the ESV study Bible) )
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MacArthur explains why the specific year signified by the fifteenth year is difficult to pin down with absolute certainty - Because of the way Tiberius Caesar came to power, this date is hard to fix precisely. When the Roman Senate declared Augustus emperor (see Lk 2:1), they did so on condition that his power would end with his death, rather than passing to his heirs. The idea was that the senate, rather than the emperor himself, was to choose the heir to the throne. However, Augustus circumvented that difficulty by appointing a co-regent, on whom he planned gradually to confer the imperial powers. When he outlived his first choice for successor, Augustus next selected his son-in-law, Tiberius, whom he adopted and made his heir in A.D. 4 (Augustus disliked Tiberius but hoped to pass power to his grandsons through him). Tiberius was made co-regent in A.D. 11, then automatically became sole ruler at the death of Augustus on Aug. 19, A.D. 14. If Luke’s chronology is dated from Tiberius’ appointment to the co-regency, the 15th year would be A.D. 25 or 26. If Luke was reckoning from the death of Augustus, this date would fall between Aug. 19, A.D. 28 and Aug. 18, A.D. 29. One other fact complicates the setting of a precise date: the Jews reckoned a ruler’s term from the Jewish New Year following accession, so if Luke was using the Jewish system, the actual dates could be slightly later. The earlier date of A.D. 25–26 seems to fit the chronology of Christ’s life best. (See The MacArthur Study Bible) Criswell - "Fifteenth year" is interpreted in three different ways: (1) from the date of the emperor's accession, which for Tiberius would run from August 19, A.D. 28, to August 18, A.D. 29; (2) from Tiberius' being made co-emperor with Augustus in A.D. 11, which would make it A.D. 25-26; or (3) by the Jewish system, which had two New Years: the sacred on 1 Nisan and the civil six months later, on 1 Tishri. Reigns were calculated from the New Year preceding accession, which would make the fifteenth year begin on 1 Tishri, A.D. 27. Thus, the reckoning refers to a time between A.D. 27 and 29. These initial verses provided precise chronological reckoning worthy of the most eminent historians. (ED: SOME WRITERS FAVOR 26AD and others 29AD - THE IMPORTANT POINT IS THIS IS THE BEGINNING OF JESUS CHRIST BEGINNING HIS MINISTRY - Lk 3:23 - ABOUT 30 YEARS OF AGE). (The Believer's Study Bible) Caesarea Inscription of Pilate on "Pilate Stone" When Pontius Pilate was governor of Judea - Governor could be used to describe a procurator or prefect, of which Pilate was the latter, as a famous inscription discovered at Caesarea in 1961 reveals. We encounter Pilate again in Lk 13:1; 23:1–56. Pilate ruled Judea from A.D. 26–36. And so we see Luke begins with the highest ruler, the emperor of Rome and progress to the highest ranking local Roman authority, Pontius Pilate who had been appointed the fifth governor or prefect of Judaea in AD 26. The rule of Pontius Pilate is described by the Jewish historian Josephus (see Josephus - Antiquities of the Jews - Book XVIII - Chapter III and Chapter IV). Pontius Pilate (SEE PICTURE OF JESUS BEFORE PILATE AND THE JEWS) (Pontius Pīlātus, Greek: Πόντιος Πιλάτος, Pontios Pilatos) was the fifth prefect of the Roman province of Judaea from AD 26–36. He served under Emperor Tiberius, and is best known today for the trial and crucifixion of Jesus. Related Resources: Holman Bible Dictionary article on Pontius Pilate Wikipedia excerpt on Pontius Pilate - The sources for Pilate's life are an inscription known as the Pilate Stone (SEE PICTURE OF THIS GREAT ARCHAEOLOGICAL DISCOVERY IN 1961 MUSEUM PICTURE), which confirms his historicity and establishes his title as prefect; a brief mention by Tacitus; Philo of Alexandria; Josephus; the four canonical gospels; the Acts of the Apostles; the First Epistle to Timothy; the Gospel of Nicodemus; the Gospel of Marcion; and other apocryphal works. Based on these sources, it appears that Pilate was an equestrian of the Pontii family, and succeeded Valerius Gratus as prefect of Judaea in AD 26. Once in his post he offended the religious sensibilities of his subjects, leading to harsh criticism from Philo, and many decades later, Josephus. According to Josephus circa AD 93, Pilate was deposed and sent to Rome by Lucius Vitellius after harshly suppressing a Samaritan uprising, arriving just after the death of Tiberius which occurred on 16 March in AD 37. Pilate was replaced by Marcellus. John MacArthur's note Pontius Pilate - As governor, Pilate displayed insensitivity and brutality (cf. Luke 13:1). Reversing the policy of the earlier governors, Pilate marched his troops into Jerusalem carrying standards bearing images that the Jews viewed as idolatrous. Outraged, many protested heatedly against what they saw as a sacrilege. Pilate ignored their protests and ordered them, on pain of death, to stop bothering him. But they called his bluff and dared him to carry out his threat. Unwilling to massacre so many people, Pilate removed the offending standards. The story reveals his poor judgment, stubbornness, arrogance, and vacillating weakness. Pilate also enraged the Jews when he took money from the temple treasury to build an aqueduct to bring water to Jerusalem. In the ensuing riots, his soldiers beat and slaughtered many of the protesters. Ironically, the incident that finally triggered Pilate’s removal from office involved not the Jews, but their hated rivals the Samaritans. A group of them decided to climb Mount Gerizim in search of golden objects Moses had supposedly hidden on its summit. Mistakenly thinking the Samaritans were insurrectionists, Pilate ordered his troops to attack them, and many were killed. The Samaritans complained about Pilate’s brutality to his immediate superior, the governor of Syria. He removed Pilate from office and ordered him to Rome to be judged by Tiberius, but Tiberius died before Pilate reached Rome. At that point, Pilate disappeared from history. Some accounts claim that he was banished, others that he was executed, still others that he committed suicide. (See context in Luke Commentary) (Source: Lorgos.com) Painting of Herod Antipas And Herod was tetrarch (tetraarcheo) of Galilee - Herod the tetrarch of Galilee (Mt 14:1, Lk 3:19, 9:7, Acts 13:1, aka "Herod Antipas," "King Herod" - Mk 6:14 but not officially a king) - Map of Herod's Kingdom - Herod Antipas, son of Herod the Great. Herod Antipas was step-brother of Philip the tetrarch, who was also a son of Herod the Great. He ruled from 4 B.C.–A.D. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Mt 2:22 "But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. Then after being warned by God in a dream, he left for the regions of Galilee,") was banished in A.D. 6 and died in A.D. 18; the other brother, Herod Philip died in A.D. 34. Herod the tetrarch of Galilee is the Herod referred to in the Gospel accounts describing Jesus’ ministry. It was this Herod (Antipas) who imprisoned John the Baptist (Luke 3:20) and later had him executed (Luke 9:9). Herod Antipas also had a hand in the unjust trial of Jesus And when he (Pilate) learned that He (Jesus) belonged to Herod’s jurisdiction, he sent Him to Herod, who himself also was in Jerusalem at that time. 8 Now Herod was very glad when he saw Jesus; for he had wanted to see Him for a long time, because he had been hearing about Him and was hoping to see some sign performed by Him. 9 And he questioned Him at some length; but He answered him nothing. 10 And the chief priests and the scribes were standing there, accusing Him vehemently. 11 And Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a gorgeous robe and sent Him back to Pilate. 12 Now Herod and Pilate became friends with one another that very day; for before they had been enemies with each other. (Luke 23:7-12+). Wikipedia - Herod Antipater (Greek: Ἡρῴδης Ἀντίπατρος, Hērǭdēs Antipatros; born before 20 BC – died after 39 AD), known by the nickname Antipas, was a 1st-century ruler of Galilee and Perea (from 4 BC to AD 39), who bore the title of tetrarch ("ruler of a quarter") and is referred to as both "Herod the Tetrarch" and "King Herod" (Mark 6:14) in the New Testament although he never held the title of king. He is best known today for accounts in the New Testament of his role in events that led to the executions of John the Baptist and Jesus of Nazareth. Resources on Herod Antipas - American Tract Society Antipas Easton's Bible Dictionary Antipas Herod Antipas Fausset Bible Dictionary Antipas Holman Bible Dictionary Antipas Hitchcock Bible Names Antipas Hastings' Dictionary of the Bible Antipas Hastings' Dictionary of the NT Antipas Antipas (2) Antipas Who were the Herodians? Who are the various Herods mentioned in the Bible? And his brother Philip was tetrarch of the region of Ituraea and Trachonitis (orange region on map), and Lysanias was tetrarch of Abilene - Philip is also known as Herod Philip II and is Herod's brother - for regions over which he ruled see notes below. Ituraea - Place name meaning, “related to Jetur.” Region over which Herod Philip was governor when John the Baptist began his public ministry (Luke 3:1). It was located northeast of Galilee between the Lebanon and Anti-Lebanon mountains, though its precise boundaries are almost impossible to determine. Racially, the Ituraeans were of Ishmaelite stock; their origin probably should be traced to Jetur the son of Ishmael (Genesis 25:15 ). The earliest extant reference to the Ituraeans as a people dates from the second century B.C. Pompey conquered the territory for Rome about 50 B.C. Ituraea was eventually absorbed into other political districts, losing its distinct identity by the end of the first century A.D. See Herods; Geography. (Holman Bible Dictionary) Zodhiates' note on Ituraea - Iturea (Luke 3:1), indicating the region northeast of Palestine, beyond the Jordan. The Itureans were descended from Ishmael (Gen. 25:15), who had a son named Jetur from whom the name Iturea is derived. The Itureans were seminomadic people. Until the fourth century A.D., there was no defined territory called Iturea; only the ethnic name Iturean was used. Trachonitis - Place name meaning “heap of stones.” ("rugged," "rough") A political and geographic district in northern Palestine on the east side of the Jordan River (orange region on map) (Luke 3:1). Its terrain was rugged and best suited to raising sheep and goats. The area was almost totally devoid of timber. During John the Baptist's ministry Trachonitis was ruled by Philip, the brother of Herod Antipas. Known as Bashan in the Old Testament (Amos 4:1), it was just south of Damascus.(Holman Bible Dictionary) Zodhiates has this note on Trachonitis - One of the five Roman provinces into which the district northeast of the Jordan was divided in NT times. It lay to the east of Ituraea and Gaulonitis and to the south of Damascus. The Emperor Augustus entrusted it to Herod the Great on the condition that he should clear it of robbers. Herod Philip succeeded to the tetrarchy (Luke 3:1). He died in A.D. 33, and the emperor Caligula bestowed the province of Trachonitis upon Herod Agrippa I. Later it was part of the dominions of Herod Agrippa II, A.D. 53. Lysanias - This is the only NT mention and there is not much known about this man in historical records. He is mentioned in Luke 3:1 as tetrarch of Abilene in the 15th year of the reign of Tiberius Caesar, and thus fixing the date of the preaching of John the Baptist in the wilderness at about 26 or 28 AD. A L ysanias is mentioned by Josephus as having ruled over Chalcis and Abilene, and as having been slain by Mark Antony at the instigation of Cleopatra. As this happened about 36 BC, Luke has been charged with inaccuracy. Inscriptions, however, corroborate the view that the Lysanias of Luke was probably a descendant of the Lysanias mentioned by Josephus (compare Schurer, HJ the Priestly Code (P) , div I, volume II, App. 1, p. 338). (ISBE) Abilene - Small mountainous region ruled by the tetrarch Lysanias at the time John the Baptist began his public ministry (Luke 3:7). Abilene is mentioned in Luke 3:1 as the district of which Lysanias was tetrarch in the 15th year of Tiberius. It was called after its capital Abila, situated on the Barada, about 18 miles from Damascus, and represented by the modern village of Suk. The identity of Suk with Abila is confirmed by a Roman rock-inscription to the west of the town. According to popular tradition, the name Abila is derived from Abel, who was buried by Cain in a tomb which is still pointed out in the neighbourhood. Little is known of the history of Abilene at the time referred to by St. Luke; but when Tiberius died in a.d. 37, some ten years later, the tetrarchy of Lysanias was bestowed by Caligula on Herod Agrippa I. (Josephus Ant. xviii. vi. 10), and this grant was confirmed in a.d. 41 by Claudius (xix. v. 1; BJ ii. xi. 5). On the death of Herod Agrippa I. (a.d. 44) his dominions passed into the charge of Roman procurators (Ant. xix. ix. 2; BJ ii. xi. 6), but in a.d. 53 some parts of them, including Abilene, were granted by Claudius to Herod Agrippa II. (Ant. xx. vii. 1; BJ ii. xii. 8), and remained in his possession till his death in a.d. 100. (See Hastings Dictionary) Tetrarch -(5075)(tetraarcheo from tetra = four + archo = to rule) means a leader of four and so the ruler of a fourth part of a district or province. Later tetrarch became a common title among the Romans for those who governed any part of a province or kingdom subject only to the Roman Emperor. A tetrarch was a sovereign ruler over a specific domain with not as much dominion, rank or authority as a king and they ruled only with the approval of the Roman authorities. A tetrarch was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Mt 14:9, Mk 6:14-29), reflecting popular usage. Herod the Great and his brother Phasael were at one time made tetrarchs of Judea by Antony. The former also at his death left half his kingdom to Archaelaus with the title of ethnarch, ruler of the nation. He divided the rest between two of his other sons, Herod Antipas and Philip, with the title of tetrarchs (Josephus Ant. 18.5.1.). Thus Lysanias is said to be tetrarch of Abilene (Luke 3:1). In the NT, spoken only of Herod Antipas (Mt. 14:1; Lk 3:19; 9:7; Acts 13:1). Herod the tetrarch (Herod Antipas) is also called also basileús (935), king (Mt. 14:9; Mark 6:14). Tetrarch - Properly governor of the fourth part of a larger province and kingdom, i.e. a tetrarchy. The title "king" is applied by courtesy, not right, to Herod "the tetrarch" (Luke 3:1; Mark 6:14). (See HEROD.) As Archelaus was "ethnarch" over half of Herod the Great's whole kingdom, so Philip and Antipus had divided between them the remaining half, and were each "tetrarch" over the fourth; Herod over Galilee; Philip over Ituraea and Trachonitis; Lysanias over Abilene. Caligula annexed the three tetrarchies to the kingdom of Herod Agrippa I, whom he honoured with the title "king" (Acts 12). Here is another summary of this somewhat confusing list of rulers -- Upon Herod the Great's death the Romans divided his kingdom among three of his sons and his sister—Archelaus became ethnarch of the tetrarchy of Judea, Herod Antipas became tetrarch of Galilee and Peraea, Philip became tetrarch of territories north and east of the Jordan, and Salome I was given a toparchy including the cities of Jabneh, Ashdod, and Phasaelis. QUESTION- Who was Pontius Pilate? ANSWER - Pontius Pilate was the Roman governor of Judea from A.D. 26-36, serving under Emperor Tiberius. He is most known for his involvement in condemning Jesus to death on a cross. Outside of the four Gospels, Pontius Pilate is mentioned by Tacitus, Philo, and Josephus. In addition, the “Pilate Stone,” discovered in 1961 and dated c. A.D. 30, includes a description of Pontius Pilate and mentions him as “prefect” of Judea. Pilate is also mentioned in the apocryphal writings, but these were all written at much later dates. In the Bible, Pontius Pilate is mentioned solely in connection with the trials and crucifixion of Jesus. The Synoptic Gospels (Matthew, Mark, and Luke) portray Pilate as reluctant to crucify Jesus. Pilate calls the charges against Jesus “baseless” (Luke 23:14) and several times declares Jesus to be not guilty: “What crime has this man committed? I have found in him no grounds for the death penalty” (Luke 23:22). Pilate’s conscience was already bothering him when his wife sent him an urgent message concerning Jesus. The note begged him, “Don’t have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him” (Matthew 27:19). John’s Gospel offers some more detail of the trial, including an additional conversation between Pilate and Jesus. Jesus acknowledges Himself as a king and claims to speak directly for the truth. Pilate responds with the famous question, “What is truth?” (John 18:38). The question intentionally communicated multiple meanings. Here was a situation in which truth was compromised in order to condemn an innocent man. Pilate, who is supposedly seeking the truth, asks the question of the One who is Himself “the way, the truth, and the life” (John 14:6). A human judge, confused about the truth, was about to condemn the Righteous Judge of the world. In the end, Pilate sought a compromise. Knowing Jesus had been handed over by the religious leaders out of envy, he appealed to the crowds at the Passover, asking which “criminal” should be set free, Jesus or Barabbas? The leaders convinced the crowd to cry out for Barabbas (Matthew 27:20–21). Giving in to political pressure, Pilate authorized both the flogging and crucifixion of Jesus: “Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified” (Mark 15:15). Pilate had the charge against Jesus posted on the cross above Jesus’ head: “THIS IS JESUS, THE KING OF THE JEWS” (Matthew 27:37). As soon as Jesus died, Joseph of Arimathea asked Pilate for the body of Jesus in order to bury Him, and Pilate granted the request (John 19:38). The last glimpse we have of Pontius Pilate is when he assigns guards for Jesus’ tomb (Matthew 27:64-66). Pontius Pilate’s brief appearance in Scripture is full of tragedy. He ignored his conscience, he disregarded the good advice of his wife, he chose political expediency over public rectitude, and he failed to recognize the truth even when Truth was standing right in front of him. When given an opportunity to evaluate the claims of Jesus, what will we decide? Will we accept His claim to be the King, or will we follow the voice of the crowd? GotQuestions.org J C
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MacArthur adds that "John seems to have preached near the northern end of this region, close by where the Jordan flows into the Dead Sea (Lk 3:6). This was a full day’s journey from Jerusalem and seems an odd location to announce the arrival of a King. But it is perfectly in keeping with God’s ways (1 Co 1:26–29)." (See MacArthur Study Bible) Bock notes that "Given the Gospel of John’s comments, the ministry involved both sides of the Jordan River, since Perea was also included in the ministry (John 1:28; 3:23; 10:40)." (Ibid) Barry J. Beitzel on wilderness - It is difficult to describe adequately the foreboding desolation and howling barrenness along the shores of the Dead Sea.… If there could be fixed in one’s mind the image of the almost-painful sterility of the Sahara or of Death Valley, and then multiply that by a factor of four or more, one might come close to capturing the geographical reality to which he is exposed along the shores of the Dead Sea. (Borrow The Moody Atlas of Bible Lands) THOUGHT - Do you feel like you are in the wilderness beloved? Then take heart from this passage for God can still speak to you even though you feel like you are in a wilderness! Today of course He does not speak to us exactly as He did to John, but He still speaks to us through His Word of Truth and prayer. So when you are in the wilderness don't throw up your hands but "throw yourself" into His book and beseech Him to speak. He is ready and willing to speak to you through His Word and prayer. Make sure you first confess any known sins in order to clear the "static" from the "Heavenly walkie talkie!" Annas (452)(hannas) son of Seth, was a priest at the time John the Baptist began his public preaching (Luke 3:2). Annas (derived from Hebrew Chananyah from chanan = show favor, be gracious) means merciful or gracious! He was appointed to the high priesthood about A.D. 6 by Quirinius, governor of Syria. Though he was deposed in A.D. 15 by Gratus, he continued to exercise considerable influence. When Jesus was arrested, He was taken for His first mock trial before Annas (John 18:13). After Pentecost, Annas led other priests in questioning Peter and the other church leaders (Acts 4:6+). Annas is used 4x in the NT - Lk. 3:2; Jn. 18:13; Jn. 18:24; Acts 4:6. Caiaphas (2533)(Kaiaphas) - His name means “rock” or “depression.” The high priest at the time of Jesus' crucifixion (Matthew 26:3). He was the son-in-law of Annas and a leader in the plot to have Jesus arrested and executed. Little is known about Caiaphas beyond what can be learned from the New Testament. Evidently he was appointed high priest about A.D. 18 and removed from office about A.D. 36 or 37. He sat as high priest over the second illegal night trial of Jesus and then over the "trial" of Peter and John in Acts, this event marking the beginning of the persecution of the Body of Christ. Caiaphas - 9x in the NT - Mt 26:3,57; Lk 3:2; Jn 11:49; 18:13-14,24,28; Acts 4:6. Related Resources: Who was Annas in the Bible? What is the account of Annas and Caiaphas? Holman Bible Dictionary Caiaphas Hastings' Dictionary of the Bible Caiaphas Hastings' Dictionary of the NT Caiaphas Caiaphas (2) International Standard Bible Encyclopedia Caiaphas McClintock and Strong's Bible Encyclopedia Caiaphas The Jewish Encyclopedia Caiaphas Word (4487)(rhema from verb rheo = to speak - to say, speak or utter definite words) refers to the spoken word, especially a word as uttered by a living voice. Laleo is another word translated speak but it refers only to uttering a sound whereas rheo refers to uttering a definite intelligible word. Rhema refers to any sound produced by the voice which has a definite meaning. It focuses upon the content of the communication. In other words, the use of rhema rather than the more general term logos (as in Lk 5:1+) refers to a specific utterance, emphasizing more the act of speaking, the power of speaking, the act of expressing with one's voice. Luke uses rhema more than any of the other synoptic Gospels - Lk. 1:37; Lk. 1:38; Lk. 1:65; Lk. 2:15; Lk. 2:17; Lk. 2:19; Lk. 2:29; Lk. 2:50; Lk. 2:51; Lk. 3:2; Lk. 5:5; Lk. 7:1; Lk. 9:45; Lk. 18:34; Lk. 20:26; Lk. 24:8; Lk. 24:11 The Phrase word of God surprisingly appears only 47x in 46v in the Bible - 1 Sam. 9:27; 2 Sam. 16:23; 1 Ki. 12:22; 1 Chr. 17:3; Prov. 30:5; Matt. 15:6; Mk. 7:13; Lk. 3:2; 5:1; 8:11,21; 11:28; Jn. 10:35; Acts 4:31; 6:2,7; 8:14; 11:1; 13:5,7,46; 17:13; 18:11; Rom. 9:6; 1 Co. 14:36; 2 Co. 2:17; 4:2; Eph. 6:17; Phil. 1:14; Col. 1:25; 1 Thess. 2:13; 1 Tim. 4:5; 2 Tim. 2:9; Tit. 2:5; Heb. 4:12; 6:5; 11:3; 13:7; 1 Pet. 1:23; 2 Pet. 3:5; 1 Jn. 2:14; Rev. 1:2,9; 6:9; 19:13; 20:4 Wilderness (desolate, desert)(2048)(eremos) when used as an adjective, normally describes places which are abandoned, desolate, or unpopulated. Eremos "is an adjectival form used primarily in the nominal sense of "wilderness," "desert"' (Renn) The wilderness Luke describes extended from the hill country of Judah on the west to the Dead Sea on the east, and north into the Jordan River valley. In a way eremos in this context is a double entendre because John was himself in a literal wilderness crying and pointing out to the Jewish nation the way out of the spiritual wilderness and darkness which had enshrouded the nation of Israel for centuries. Luke's uses of eremos - Lk. 1:80; Lk. 3:2; Lk. 3:4; Lk. 4:1; Lk. 4:42; Lk. 5:16; Lk. 7:24; Lk. 8:29; Lk. 9:12; Lk. 15:4;Acts 1:20; Acts 7:30; Acts 7:36; Acts 7:38; Acts 7:42; Acts 7:44; Acts 8:26; Acts 13:18; Acts 21:38; J C
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MacArthur - Still more amazing, many of those who heard John preach were willing to be baptized by him—a proselyte baptism normally reserved for Gentiles converting to Judaism. By accepting baptism at his hands, the Jews were acknowledging themselves to be outside the covenants and the promises, and no better than uncircumcised Gentiles. But despite John’s forceful condemnation of their sin and his call for them to repent, the people kept coming to hear the prophet announcing Messiah’s arrival. (See Luke Commentary) Leon Morris agrees with MacArthur - Baptism was a rite of cleansing in a number of religions. It seems certain that at this time the Jews used proselyte baptism, a ceremony to cleanse converts from the defilement they saw as characteristic of all Gentiles. The sting in John's practice was that he applied to Jews the ceremony they regarded as suitable for unclean Gentiles. John denounces those who expected that in the judgment God would deal hardly with Gentile sinners, but that the Jews, the descendants of Abraham, would be safe. He removes this fancied security" (See Luke: An Introduction and Commentary). Disciple's Study Bible - Baptism-Jewish proselyte baptism was performed upon Gentiles who converted to Judaism. It was not for Israelites. John's baptism required repentance for everyone, and "all the people of Israel," like everyone else, had to receive baptism. This shows that John's baptism and not Jewish proselyte baptism, is the most direct antecedent to Christian baptism. Proselyte baptism showed that the converts belonged to the covenant people of Israel; Christian baptism showed that the converts belonged to Jesus Christ. Charles Swindoll - John began preaching repentance and baptizing people in the wilderness. Jewish baptism was a rite in which a new convert to Judaism was ceremonially immersed in water as a symbol of once-for-all cleansing from sin before entering the Hebrew covenant community. It was intended for Gentile proselytes, not Jews already born into God’s covenant with Abraham. So John gave the rite of proselyte baptism a new application when he called Jews to a baptism of repentance. In effect, he was saying, “Because of your sin, you are outside of Abraham’s covenant with God. You must repent like a Gentile and come to God as if for the first time.” As a result, earnest Jews came in droves! Nevertheless, John admitted that his baptism was merely symbolic and quickly turned the discussion away from water baptism—which itself pointed to the Messiah—toward the One he had come to announce. After all, he was merely a witness to the truth, not the source of truth. He was only the lampstand, not the light. (See Insights on Acts) Other writers such as Henry
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MacArthur notes that "Chapter 40, the source of this prophecy, is a pivotal point in the book of Isaiah. The first thirty-nine chapters focus largely on God’s coming judgments on Israel and the surrounding nations. The opening words of chapter 40, “ ‘Comfort, O comfort My people,’ says your God,” (Isa 40:1) mark a dramatic change in tone. The message of Isaiah’s prophecy changed from judgment to salvation, which is the theme of the rest of the book. The same God who judged Israel for her sins will one day have mercy on her; His ultimate purpose for the nation is not judgment but the salvation of the believing remnant, based on His unmerited grace (cf. Ro 11:1–32). The theme of God’s comforting of Israel runs throughout the last half of Isaiah’s prophecy (cf. Isaiah 40:6–11, 28–31; 41:8–10, 13; 49:14–16; 51:1–3, 12; 52:9; 54:4–8; 57:18; 61:2; 66:12–13). Ultimately, God’s comfort of Israel will culminate in the millennial kingdom. Human history will end when the Lord Jesus Christ establishes His earthly kingdom and reigns over the entire world (Ps. 2:6; Isa. 2:2; Jer. 33:15; Ezek. 34:23–24; Dan. 2:44–45; Hos. 3:5; Rev. 20:4–6). Politically, the millennial kingdom will be characterized by Christ’s universal, absolute, and righteous rule. Physically, the curse will be lifted, resulting in abundant provision, health, and long life for all. Spiritually, knowledge of the Lord will be universal (Isa. 11:9), and the believing remnant of Israel will be saved (Zech 13:1, 8). (See MacArthur New Testament Commentary) MacArthur goes on to apply the words of Isaiah to individuals - Every ravine shall be filled up." That's analogous to the low things, the base things, the dark things of the heart. They have to be brought up, as it were, to the light. And then every mountain and hill is brought low. The high things of the heart, self-exaltation, self-will, self-fulfillment, all the pride has to be brought down. Then he talks about the crooked being made straight, the skolios, like scoliosis, curvature, anything perverse, twisted, deceitful, devious, lying, manipulating. All those matters straightened out. And then “the rough road smooth,” any kind of hindrance, any kind of obstacle, anything that clutters a clear and smooth path, anything that obstructs the Lord's entrance into the heart; could be self-love, apathy, indifference, lust, unbelief, etc., etc. And John then would come and he would be the voice, he would be saying, you need to do a real search of your heart. You need to reflect on your personal sin. You need to see the depth and the dark and the low and gross and base elements of your life. You need to see the height and the high things and the proud things of your heart and the perverse and crooked things and every other hindrance in your life for what it is, obstacles that prevent the King from coming into your heart. True repentance requires a complete and full admission of one's sinfulness, depth and height and length and breadth. That's essential to real repentance. Sin must be recognized and reflected upon in one's own life.(Luke 3:7-8 True Repentance: God's Highway to the Heart- 1) Marvin Vincent on every ravine...filled...every mountain...brought low - In allusion to the practice of Eastern monarchs. On occasions of their progress, heralds were sent out to call on the people to clear and improve the old roads or to make new ones. “When Ibrahim Pacha proposed to visit certain places in Lebanon, the emirs and sheiks sent forth a general proclamation, somewhat in the style of Isaiah’s exhortation, to all the inhabitants to assemble along the proposed route and prepare the way before him. The same was done in 1845, on a grand scale, when the Sultan visited Brusa. The stones were gathered out, the crooked places straightened, and rough ones made level and smooth. I had the benefit of these labors a few days after his majesty’s visit. The exhortation ‘to gather out the stones’ (Isa. 62:10) is peculiarly appropriate. These farmers do the exact reverse—gather up the stones from their fields and cast them into the highway; and it is this barbarous custom which, in many places, renders the paths uncomfortable and even dangerous” (Thomson, “Land and Book”). Filled (4137) pleroo means to make full, to fill, to be filled (passive voice = acted on by outside force = "Divine Passive") to the brim (a net, Mt 13:48, a building, Jn 12:3, Acts 2:2+, a city, Acts 5:28+, needs Phil 4:19+), to make complete in every particular, to cause to abound, to furnish or supply liberally, to flood, to diffuse throughout, to pervade, to take possession of and so to ultimately to control. Pleroo in Luke and Acts - Lk. 1:20; Lk. 2:40; Lk. 3:5; Lk. 4:21; Lk. 7:1; Lk. 9:31; Lk. 21:24; Lk. 22:16; Lk. 24:44; Acts 1:16; Acts 2:2; Acts 2:28; Acts 3:18; Acts 5:3; Acts 5:28; Acts 7:23; Acts 7:30; Acts 9:23; Acts 12:25; Acts 13:25; Acts 13:27; Acts 13:52; Acts 14:26; Acts 19:21; Acts 24:27; Will be brought low (5013) (tapeinoo from tapeinos = low, not high, figuratively of one's attitude/social position) literally means to level, to cause something to be lower or to make low (eg, to level off a mountain as here in Lk 3:5 from Lxx of Is 40:4). Tapeinoo means to bow down, to make low, and figuratively to humble, to cause someone to lose prestige, to reduce to a meaner condition or lower rank, to abase. Tapeinoo - 11x in NT - brought low(1), get along(1), humble(2), humble means(1), humbled(4), humbles(4), humbling(1), humiliate(1). Mt. 18:4; Mt. 23:12; Lk. 3:5; Lk. 14:11; Lk. 18:14; 2Co. 11:7; 2Co. 12:21; Phil. 2:8; Phil. 4:12; Jas 4:10; 1Pe 5:6 Crooked (4646)(skolios; English = scoliosis = an abnormal curvature and misalignment of the spine) describes something as literally crooked, bent, deformed or warped and stands opposed to that which is straight. Figuratively skolios refers to anything that deviates from a standard or norm, and in Scripture, it is often used of things that are morally or spiritually corrupt. Skolios in NT - Lk. 3:5; Acts 2:40 = "“Be saved from this perverse generation!”; Phil. 2:15 = " in the midst of a crooked and perverse generation"; 1 Pet. 2:18 = "also to those who are unreasonable." Straight (2117) euthus when used as an adjective literally means straight or a straight line and figuratively to what is proper or right.
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MacArthur notes that "John’s message stands in sharp contrast to the “cheap grace” and “easy-believism” that characterizes much watered-down contemporary preaching. Such deficient preaching strips the gospel of its warning that sinners have violated God’s law and face His wrath and judgment in eternal hell unless they repent. The predictable result of a shallow, superficial gospel presentation devoid of a biblical call to repentance is a shallow, superficial, non-saving response. As a result, churches are filled with many who profess to know Jesus Christ, but since they have never repented the Lord will say to them, “I never knew you; depart from Me, you who practice lawlessness” (Matt. 7:23). Although they imagine themselves to be on the narrow way that leads to eternal life, they are in reality on the broad way that leads to eternal destruction (Mt 7:13–14; cf. 25:12; Acts 8:13, 18–23; 2 Tim. 3:5; Titus 1:16)." (See Luke Commentary) J C
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MacArthur adds that the crowd coming to be baptized "were the children of Satan (cf Jn 8:44). He is pointing out their superficiality. He says, your repentance is superficial because your true nature is vicious, your true nature is of the serpent, your true nature is poisonous, your true nature is hostile, your true nature is deadly, particularly the Pharisees and Sadducees who paraded themselves as if they represented God and they were just biting the people and filling them with poison (Mt 3:7+)....He is saying to them, it doesn't do you any good to scramble around like snakes in front of a brush fire if you don't change your nature. Who told you you could escape the wrath by just coming down here and getting baptized?" (True Repentance). Who warned you to flee (pheugo) from the wrath to come - These men did not want the Messiah. They wanted a "fire insurance policy" or a "free ticket" (instead of an "all day pass" they wanted an "all eternity pass!") granting entrance into the Kingdom of Heaven! What a picture John presents -- what happens when there is a fire in the desert? The snakes flee from the heat of the fire. God's coming wrath would be far worse, beginning being cast into Hades (a "place of torment" Lk 16:28+), and ending with Hades being thrown into the Lake of fire and brimstone (Rev 20:15+), where "they will be tormented day and night forever and ever." (Rev 20:10+), Whether this is literal or figurative fire, the effect is to produce eternal torment. John emphasizes this coming wrath of God, a truth which should stir a fear in every human heart and in turn motivate a desire for genuine repentance. MacArthur - The Jews hoped to gain right standing before God through their own self-righteous achievements. Keeping the Sabbath, celebrating the annual feasts, offering formal prayers, giving alms to the poor, and observing the law (at least externally), was the essence of their religion. Thus it was natural for them to see John’s baptism as just another ritual to perform. But that legalistic, external approach was antithetical to true repentance, and John boldly confronted them. (See Luke Commentary) The wrath (orge) to come - Literally "the (present tense - continually) coming wrath." This is God's righteous judgment coming upon this sinful orb and described in vivid detail in Revelation 6-19+ and the Great White Throne judgment in Rev 20:11-15+. Ps 2:12 says "His wrath may soon be kindled. How blessed are all who take refuge in Him!" (Have you hidden with Christ in God by grace through faith? Col 3:3+) The present tense is used in a proleptic sense for so certain is the wrath of God to come to pass in the future. This phrase is reminiscent of Romans 1:18+ where Paul writes that "For the wrath (orge) of God is (present tense - continually being) revealed from heaven against all ungodliness and unrighteousness of men who (CONTINUALLY, ACTIVELY, WILLFULLY) suppress the truth in unrighteousness." When God's wrath comes there will be no place for "vipers" to hide, no place for sinners to slide! (cf Rev 6:15-17+, Hos 10:8) The only solution is to "hide" NOW in Christ (Col 3:3+, cf 2 Cor 6:2+), believing in His gracious deliverance from so great a wrath to come by so great a salvation (Heb 2:3+). Considering the fact that Jerusalem would be destroyed some 40 years later, John's one might think John's warning was to the coming destruction in A D 70. However in the context of his call to repentance and forgiveness the wrath to which John refers is the final wrath of God when those whose name is not found written in the Book of Life are thrown into the Lake of Fire. (cf Rev 20:10+ and Rev 20:11-15+) For the Jews another aspect of God's wrath is the coming time of Jacob's trouble (Jer 30:7+), at the end of this present age, in the last 3.5 year horrible period which is also known as the Great Tribulation and in which 2/3's of the Jews will perish (Hitler only killed 1/3 of the world's Jewish population). THOUGHT - The indescribable horror of the righteous wrath of God which is coming to all mankind who remain dead in their trespasses and sins (Eph 2:1) should motivate us who are saved from that wrath to boldly, continually throw out the Gospel life line to those who are perishing. And we can certainly pray for their salvation! I routinely pray for a hidden people group using the Joshua Project's daily reminder and find myself literally overwhelmed by the statistics on many days where the people group is described as having several million eternal souls and NOT A SINGLE BELIEVER is known in all of those millions. This should break our hearts and stimulate us to plead with God for these otherwise eternally doomed souls! If you need some additional motivation, take some time to study some of the Related Resources below on eternal punishment. J C Ryle discusses the wrath to come and the subject of HELL - We should mark how plainly John speaks to his hearers about HELL and danger. He tells them that there is a "wrath to come." He speaks of "the axe" of God's judgments, and of unfruitful trees being thrown into the fire."(Lk 3:9+) The subject of HELL is always offensive to human nature. The minister who dwells much upon it, must expect to find himself regarded as barbaric, violent, unfeeling, and narrow-minded. Men love to hear "smooth things," and to be told of peace, and not of danger. ("Speak to us pleasant words, Prophesy illusions." - Isaiah. 30:10.) But the subject is one that ought not to be kept back, if we desire to do good to souls. It is one that our Lord Jesus Christ brought forward frequently in His public teachings. That loving Savior, Who spoke so graciously of the way to heaven (Jn 14:6), has also used the plainest language about the way to HELL. Let us beware of being wise above that which is written, and more charitable than Scripture itself. Let the language of John the Baptist be deeply engraved in our hearts. Let us never be ashamed to avow our firm belief, that there is a "wrath to come" for the impenitent, and that it is possible for a man to be lost as well as to be saved. To be silent on the subject is dreadful treachery to men's souls. It only encourages them to persevere in wickedness, and fosters in their minds the devil's old delusion, "You shall not surely die." (Ge 3:4+) That minister is surely our best friend who tells us honestly of danger, and warns us, like John the Baptist, to "flee from the wrath to come." Never will a man flee until he sees there is real cause to be afraid. Never will he seek heaven until be is convinced that there is risk of his falling into HELL. The religion in which there is no mention of HELL, is not the religion of John the Baptist, and of our Lord Jesus, and His apostles. Baptized (907) baptizo from bapto = cover wholly with a fluid; stain or dip as with dye; used of the smith tempering the red-hot steel, used of dyeing the hair; of a ship that "dipped" = sank) has a literal and a figurative meaning in the NT. The literal meaning is to submerge, to dip or immerse as in water. A study of the 77 NT uses (See below) reveals that most of the uses of baptizo in the Gospels and Acts are associated with literal water baptism. The Greeks used baptizo to describe the dyeing of a garment, in which the whole material was plunged in and taken out from the element used. Baptizo was used of the act of sinking ships. Baptizo also meant to bathe of a boat which had been wrecked by being submerged and then stranded on the shore. Figuratively, baptizo pictures the introduction or placing of a person or thing into a new environment or into union with something else so as to alter its condition or its relationship to its previous environment or condition. In this sense baptizo means to be identified with. The baptism of John the Baptist was for repentance and was associated with a genuine belief in Jesus (Acts 19:4+) and thus these Jews who were being baptized by John (eg, Mt 3:6+, Mk 1:4, 5+, Contrast Lk 7:29+ = saved with Lk 7:30+ = unsaved) were genuinely "saved". Note that it was not the fact that John baptized them in water that they were saved but their salvation was based on repentance and belief in Jesus. See What was the meaning and importance of the baptism of John the Baptist? Baptizo in Luke and Acts - Lk. 3:7; Lk. 3:12; Lk. 3:16; Lk. 3:21; Lk. 7:29; Lk. 7:30; Lk. 11:38; Lk. 12:50; Acts 1:5; Acts 2:38; Acts 2:41; Acts 8:12; Acts 8:13; Acts 8:16; Acts 8:36; Acts 8:38; Acts 9:18; Acts 10:47; Acts 10:48; Acts 11:16; Acts 16:15; Acts 16:33; Acts 18:8; Acts 19:3; Acts 19:4; Acts 19:5; Acts 22:16; ILLUSTRATION - James Montgomery Boice helps understand this figurative meaning of baptizo writing that "The clearest example that shows the meaning of baptizo is a text from the Greek poet and physician Nicander, who lived about 200 B.C. It is a recipe for making pickles and is helpful because it uses both words. Nicander says that in order to make a pickle, the vegetable should first be 'dipped' (bapto) into boiling water and then 'baptised' (baptizo ) in the vinegar solution. Both verbs concern the immersing of vegetables in a solution. But the first is temporary. The second, the act of baptizing the vegetable, produces a permanent change. When used in the New Testament, this word more often refers to our union and identification with Christ than to our water baptism... mere intellectual assent is not enough. There must be a union with Him, a real change, like the vegetable to the pickle!" (Bolding added) Brood (KJV - "generation")(1081)(gennema from gennáo = to give birth to, beget, involving generation from gínomai = to become) is the product of the activity expressed by gennao and thus means that which is born or produced. Friberg on gennema - what is produced or born; of man offspring, child; plural, of vipers brood; used metaphorically of a kind or class of person, ungodly and rebellious toward God (Mt 12.34). Strong’s Dictionary does not make the distinction between génnema (1081), offspring, and génema, fruit, produce, which results in great confusion. Genema means product, fruit, yield of plants literally in Mt 26:29; Mk 14:25; Lk 12:18; 22:18 and figuratively the fruit of giving generous giving (2 Cor 9:10). The phrase You brood of vipers occurs 4 times in the NT (ALL THE USES OF GENNEMA), here at the beginning of his ministry by John and 3 more times in Matthew once by John and 2 times at the end of Jesus' ministry... Matthew 3:7+ (John) 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? Matthew 12:34 (Jesus) "You brood of vipers, how can you, being evil, speak what is good? For the mouth speaks out of that which fills the heart. Matthew 23:33 (Jesus) "You serpents, you brood of vipers, how will you escape the sentence of hell? Vipers (2191)(echidna) was an adder or other poisonous snake. Four times echidna is used as a figurative description of the Pharisees (and all the crowd in Lk 3:7!) and once of a literal viper (Matt. 3:7; 12:34; 23:33; Lk. 3:7; Acts 28:3. No uses in Lxx) Echidna referred to small poisonous snakes that lived primarily in the desert regions of Palestine and other parts of the eastern Mediterranean. Because they looked like a dried twig when they were still, a person collecting wood for a fire would often pick one up inadvertently and be bitten, as happened to Paul on the island of Malta. That particular viper was deadly, and when Paul suffered no harm from the bite, the superstitious islanders thought he was a god (Acts 28:3, 6). Vipers therefore had the understandable reputation for being both deadly and deceitful. "Vipers (e.g., the Nicander’s viper) were commonly believed to eat their way out of their mother’s womb; thus John’s calling the crowd “viper’s offspring” was even nastier than calling them “vipers.” Serpents would flee a burning field." (Bible Background Commentary) ESV note adds that viper was "A general term for any of a number of poisonous snakes in Israel, showing that the people had become the seed of the Serpent (Ge 3:15-+)."' Echidna - Matt. 3:7; Matt. 12:34; Matt. 23:33; Lk. 3:7; Acts 28:3 Warned (5263)(hupodeiknumi from hupo = under + deiknumi = to show) properly to show by placing under (i.e. before) the eyes. Other writings give hupo in this compound the force of `privily' thus giving the literal sense to show secretly, to give a glimpse of and so to intimate or to suggest. The word implies a private or confidential hint or reminder. Figuratively (with the dative of person) it means to show or to make known or to point out (Lk 6.47; Acts 9.16). Here in Lik 3:7 it is used in the negative sense meaning to warn. (See another study of hupodeiknumi).
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MacArthur applies John's words in Luke 37-10 writing that "when you give a witness for Christ to another individual, you have to talk about the wrath to come. The wrath to come is speaking of final, eternal judgment. Jesus made that a theme of His preaching. He preached more on hell than He did on heaven. He preached more on hell than anybody ever preached on hell. Why? Because He didn't like sinners, because He wanted to damn sinners? No, because He wanted to warn sinners. And one of the things that you must preach when you preach for a true repentance is the seriousness, the eternality, and the suffering of eternal hell. John preached the wrath to come. Obviously the indication here in Luke chapter 3 is that these people were coming to him to flee the wrath to come, which meant that he was pointing out to them those passages in the Old Testament that indicate when Messiah comes wrath will come with Him. And it is essential in true repentance to understand the wrath to come, to recognize that reality. There is a hell and it is forever and it is a forever alienation from God and a forever conscious punishment, conscious torment. That's what makes forgiveness urgent. That's what makes forgiveness good news. That is a strong motivation. Any faithful preacher preaches the wrath to come....John uses very graphic terms and he speaks very harsh words because he is so profoundly concerned about the wrath to come. And the Jews understood it. Why else would these Jews come flocking out there? They knew when Messiah came that there would be blessing but they also knew there would be fiery judgment. That was very clear from Malachi. And there would be a terrible day of burning. There would be terrible wrath. They knew that. They wanted to make sure they got the blessings and not the wrath.(True Repentance). Good (2570) kalos describes that which is inherently excellent or intrinsically good, providing some special or superior benefit. Kalos is good with emphasis (as discussed below) on that which is beautiful, handsome, excellent, surpassing, precious, commendable, admirable. In classical Greek kalos was originally used to describe that which outwardly beautiful. Other secular uses of kalos referred to the usefulness of something such as a fair haven, a fair wind or that which was auspicious such as sacrifices. Kalos referred to that which was "morally beautiful" or noble and hence virtue was called "the good" (to kalon). The New Testament uses of kalos are similar to the secular Greek -- outwardly fair, as the stones of the temple (Lk 21:5); well adapted to its purpose, as salt ("salt is good" Mk 9:50); competent for an office, as deacons ("good servant of Christ Jesus" 1 Ti 4:6); a steward ("serving one another, as good stewards of the manifold grace of God", 1 Pe 4:10+); a good soldier (2Ti 2:3+); expedient, wholesome ("it is better for you to enter life crippled" Mk 9:43, 45, 47); morally good, noble, as works ("Let your light shine before men in such a way that they may see your good works" Mt 5:16+); conscience ("we are sure that we have a good conscience", see note Hebrews 13:18). The phrase it is good, i.e., a good or proper thing ("It is good not to eat meat or to drink wine", Ro 14:21+). In the Septuagint (LXX) kalos is the most commonly used word for good as opposed to evil (e.g., see Ge 2:17; 24:50; Isaiah 5:20). Kalos in Luke - Lk. 3:9; Lk. 6:38; Lk. 6:43; Lk. 8:15; Lk. 9:33; Lk. 14:34; Lk. 21:5; Cut down (1581)(ekkopto from ek =from, out + kópto = cut) literally means to cut off or from, cutting so as to sever. It means to cause to cease by removing, to do away with, to eliminate. Ekkopto - 10v - Matt. 3:10; Matt. 5:30; Matt. 7:19; Matt. 18:8; Lk. 3:9; Lk. 13:7; Lk. 13:9; Rom. 11:22; Rom. 11:24; 2 Co. 11:12 Fire (4442)(pur) refers to literal fire (Mt 13:40; 17:15, etc). Pur is used figuratively of God inflicting punishment (Heb 12:29), of disunion (Lk 12:49), of the tongue that kindles strife and discord (James 3:5-6), of trials (1 Pe 1:7, Rev 3:18), at Pentecost (Acts 2:3 = " tongues as of fire "), of burning up useless works (1 Cor 3:10-15), as a description of doing something with great difficult in Jude 1:23 ("snatching them out of the fire"). Fire in the context of judgment as in the present passages, the eternal fire, the place of punishment (Mt. 13:42, 50; Mt. 5:22; 18:9; Mk 9:4 Mt. 18:8; 25:41; Jude 1:7 Rev. 14:10); the Lake of fire (Rev. 19:20; Rev 20:10, 14, 15; Rev 21:8). All of Luke's uses of pur - Lk. 3:9; Lk. 3:16; Lk. 3:17; Lk. 9:54; Lk. 12:49; Lk. 17:29; Lk. 22:55 Luke 3:10 And the crowds were questioning him, saying, "Then what shall we do? What: Lu 3:8 Acts 2:37 Acts 9:6 Acts 16:30 Luke 3 Resources - Multiple Sermons and Commentaries Luke 3:7-14 False and True Repentance- Steven Cole Luke 3:8-14 True Repentance: God's Highway to the Heart- 2 - John MacArthur A SERIES OF QUESTIONS ABOUT "FRUIT" Undoubtedly spurred on by the dire warnings (Lk 3:7, 9 cf more warnings in Lk 3:16, 17), in this next section (Lk 3:10-14) the crowds ask questions about repentance which give John the opportunity to explain what the fruit of repentance looks like in real life. The crowds were questioning - These were the "brood of vipers" (Lk 3:7) and now we see why he applied this term to them and not just the Pharisees and Sadducees. Were questioning is in the Imperfect tense, indicating the repetition of these questions. They were justifiably concerned! Life Application notes - John's message took root in unexpected places—among the poor, the dishonest, and even the hated occupation army. These people were painfully aware of their needs and they were honestly seeking to know what to do to change their lives. Did anyone follow John's advice? Surely some did, and their softened hearts became ready to receive the message of the One who was to come. (Notes on Luke) Then (oun) - The idea is therefore or consequently. In light of John's clear, strong warning in Lk 3:7-9, how should we respond? Clearly, John's bold "hell-fire" style elicited a reaction from the crowd! It is as if they are asking "How can we follow through with practical application of your message John?" Would it be that all congregations responded similarly! So many sit and soak and go off into their Sunday afternoon and new week with hardly a vague recollection of the pastor's message! Perhaps we need more "John the Baptist" like messages to arrest their attention and stir their hearts! What shall we do (poieo) - In light of the fact that John warned they must bring forth fruit in keeping with repentance and clearly stated their physical relationship to Abraham was of no value, three groups ask John in essence "What fruit should we bring forth?" We see similar questions from a lawyer (Lk 10:25+) and a rich young ruler (Lk 18:18-22+). The rich young ruler could not let go of his earthly treasure to gain heavenly treasure for when he heard Jesus' demand "he became very sad, for he was extremely rich." (Lk 18:23+) prompting Jesus to declare "How hard it is for those who are wealthy to enter the kingdom of God!" Note that John's three responses (Lk 3:11ff) have to do with stewardship of money and material possessions, or how to make use of one’s wealth and possessions to the furtherance of God’s work. Elsewhere in Luke's writing this theme is seen (cf Luke 8:3+; Acts 2:44–47+; Acts 4:32–37+; Acts 5:1–11+; Acts 6:1–6+). This should be no surprise as these are "idols" for most people and are difficult to release from our grasp! J
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MacArthur - By selecting tax collectors and soldiers as examples of those who repented, John was making the general point that true repentance produces a life that is transformed from being characterized by sin to being benchmarked by virtue. (See Luke Commentary) THOUGHT - Beloved, do these virtues characterize your life? We're not speaking about perfection (for none of us on earth have yet "arrived" - i.e., been glorified) but direction, continually growing "in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen." (2 Peter 3:18+). Some soldiers (strateuomai) were questioning him "And what about us, what shall we do (poieo)?"- Possibly Roman soldiers, but some (Stein, NAC) think they were Jewish, likely employed by Herod Antipas. While we cannot be definitive, it does at least seem reasonable that they may have been Jewish soldiers for why would Roman soldiers come out to hear John and consider his baptism? Jewish soldiers would be more likely to do so. Clinton says "These are probably not Roman soldiers, but Jewish troops employed by Herod Antipas (cf. Lk 23:11). Josephus refers to such troops. Their mention beside the tax collectors may indicate they were assigned to assist and protect them in their duties. John tells them not to use violent intimidation or to falsely accuse others for monetary gain, but to be content with their wages (opsoōnion, a military term for rations or provisions). Just as tax collectors were tempted to grow rich through excessive charges, soldiers were tempted to use their position of power to intimidate and control others for financial advantage." (ZIBBC-Luke)
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MacArthur writes that "The Greek text makes it clear that Joseph is not part of Luke’s genealogy. All the other names are preceded by the definite article tou, but Joseph is not, thus indicating that the mention of his name is parenthetical. The phrase could be more accurately rendered, “Jesus … being (as was supposed the son of Joseph) the son of Eli”; that is, the grandson of Eli through Mary. This is another compelling reason for viewing Luke’s genealogy as Mary’s. How could this be Joseph’s genealogy when Luke’s grammar makes it clear that Joseph was not part of it?" (Luke Commentary) R. C. H.
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MacArthur - The names from Eli (v. 23) to Rhesa (v. 27) and from Neri (v. 27) to Mattatha (v. 31) do not appear anywhere else in Scripture. All that can be said of them is that they were common Jewish names of the time. The names of Zerubbabel and Shealtiel sandwiched in between are known; in fact, they are the only two names after David’s time that are common to both the genealogies of Luke and Matthew. It is possible that the names refer to different individuals, and that there was a father named Shealtiel and a son named Zerubbabel in both genealogies. Or a levirate marriage may account for their presence in both genealogies. Zerubbabel himself may have been the child of a levirate marriage, since 1 Chronicles 3:19 lists Pedaiah as his father, while the Old Testament elsewhere calls him the son of Shealtiel (e.g., Ezra 3:2; Neh. 12:1; Hag. 1:1), the brother of Pedaiah (1 Chron. 3:17–18). Similarly, Luke refers to Neri as the father of Shealtiel, while 1 Chronicles 3:17 lists Jeconiah as his father. Again, this is either another case of levirate marriage, or adoption. (See more discussion in his sermon - The Messiah's Royal Lineage) Luke 3:28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er Luke 3 Resources - Multiple Sermons and Commentaries Luke 3:23-28 The Genealogy of Jesus - Steven Cole Luke 3:18-20 The Legacy of John the Baptist - John MacArthur Luke 3:23-38 The Messiah's Royal Lineage - John MacArthur Note that "son" is not in Greek but added throughout this list. Son of Melchi- transliterated from the Hebrew Melchi, meaning my king. The father of Levi (Lk 3:24), father of Neri (Lk 3:28). Addi - Nothing else known. Cosam - Nothing else known. Elmadam - Nothing else known. Luke 3:29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi Luke 3 Resources - Multiple Sermons and Commentaries Luke 3:23-28 The Genealogy of Jesus - Steven Cole Luke 3:18-20 The Legacy of John the Baptist - John MacArthur Luke 3:23-38 The Messiah's Royal Lineage - John MacArthur Note that "son" is not in Greek but added throughout this list. Son of Matthat - transliterated from the Hebrew Matthat, meaning gift of God, two persons in the genealogy of Jesus - (1) the father of Eli in the genealogy of Jesus (Lk 3:24); (2) the father of Jorim in the genealogy of Jesus (Lk 3:29) Nothing else is known of him. Son of Levi - transliterated from the Hebr. Lēwī (03878), joining. Of course not the third son of Jacob (Ge 29:34) or a tax collector and one of the twelve apostles, but the Son of Melchi. Nothing else is known of him. Luke 3:30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim Note that "son" is not in Greek but added throughout this list. Son of Joseph - Common name in Israel, transliterated from the Hebrew Yōsēph (03130), may God add. Joseph, the name of seven persons in the NT. . Nothing else is known of this Joseph. Luke 3:31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David Luke 3 Resources - Multiple Sermons and Commentaries Luke 3:23-28 The Genealogy of Jesus - Steven Cole Luke 3:18-20 The Legacy of John the Baptist - John MacArthur Luke 3:23-38 The Messiah's Royal Lineage - John MacArthur MESSIAH SON OF DAVID Nathan - 2Sa 5:14 1Ch 3:5 14:4 Zec 12:12 David's third son, born to him in Jerusalem (2 Sam 5:14); he is not to be confused with Nathan the prophet (2 Sam 7:2). NET Note - The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line. Son of David - The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1–15 and Ruth 4:18–22. (NET Note) John MacArthur - By the way, none of those names, except Shealtiel and Zerubbabel, appear in Matthew's genealogy. So that's the only place the lines crossed. They're two distinct lines, one back to Nathan, one back to Solomon. Once you hit David in Lk 3:31, the names become the same in both genealogies from David all the way back to Abraham. Abraham is indicated in Lk 3:34. So when you go from David to Abraham, it's the same as Matthew's genealogy. And, of course, Matthew's genealogy stops at Abraham and so after Abraham you go back, Terah, Nahor, Serug, Reu, you go all the way back, Lk 3:38, Enosh, Seth, Adam, God. And that's basically the flow of the genealogy. From Neri to Nathan are names we don't know anything about. In fact, from Heli back the only names we know or recognize are Zerubbabel and Shealtiel all the way back. But when we hit David, the names are very familiar because the names from David to Abraham are recorded in the Bible so we know those names. (The Messiah's Royal Lineage) Luke 3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon Luke 3 Resources - Multiple Sermons and Commentaries Luke 3:23-28 The Genealogy of Jesus - Steven Cole Luke 3:18-20 The Legacy of John the Baptist - John MacArthur Luke 3:23-38 The Messiah's Royal Lineage - John MacArthur Note that "son" is not in Greek but added throughout this list. Son of Jesse - Ru 4:18-22 1Sa 17:58 20:31 1Ki 12:16 1Ch 2:10-15 Ps 72:20 Isa 11:1,2 Mt 1:3-6 Ac 13:22,23 Obed - Mt 1:5. Ru +4:17. Nu 1:7. 2:3. 7:12. 1 Ch 2:11, 12 Boaz - Ruth 2:1; Ruth 2:3; Ruth 2:4; Ruth 2:5; Ruth 2:8; Ruth 2:11; Ruth 2:14; Ruth 2:15; Ruth 2:19; Ruth 2:23; Ruth 3:2; Ruth 3:7; Ruth 4:1; Ruth 4:5; Ruth 4:8; Ruth 4:9; Ruth 4:13; Ruth 4:21; 1 Ki. 7:21; 1 Chr. 2:11; 1 Chr. 2:12; 2 Chr. 3:17; Matt. 1:5; Lk. 3:32 Salmon - Ruth 4:20; Ruth 4:21; 1 Ch 2:51, 54. Matt. 1:4; Matt. 1:5; Lk. 3:32 NET Note - The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (?4 א* B sys sa). Almost all the rest of the MSS (א2 A D L Θ Ψ 0102 [f1, 13] 33 ? latt syp,h bo) have Σαλμών (Salmōn, “Salmon”), an assimilation to Matt 1:4–5 and 1 Chr 2:11 (LXX). “In view of the early tradition that Luke was a Syrian of Antioch it is perhaps significant that the form Σαλά appears to embody a Syriac tradition” (TCGNT 113). Nahshon - Ex 6:23. Nu 1:7. 2:3. 7:12, 17. 10:14. Mt 1:4. Luke 3:33 the son of Amminadab, the son of Admin, the son of Ram, the son of Hezron, the son of Perez, the son of Judah Luke 3 Resources - Multiple Sermons and Commentaries Luke 3:23-28 The Genealogy of Jesus - Steven Cole Luke 3:18-20 The Legacy of John the Baptist - John MacArthur Luke 3:23-38 The Messiah's Royal Lineage - John MacArthur Note that "son" is not in Greek but added throughout this list. NET Note - The number and order of the first few names in this verse varies greatly in the MSS. The variants which are most likely to be original based upon external evidence are Amminadab, Aram (A D 33 565 [1424] pm lat); Amminadab, Aram, Joram (K Δ Ψ 700 2542 pm); Adam, Admin, Arni (?4vid א* 1241 pc sa); and Amminadab, Admin, Arni (א2 L X [Γ] f13 pc). Deciding between these variants is quite difficult. The reading “Amminadab, Aram” is the strongest externally since it is represented by Alexandrian, Western, and Byzantine witnesses, although it is significantly weaker internally because it disrupts the artistic balance of the number of generations and their groups that three names would preserve (see TCGNT 113, fn. 1 for discussion). In this case, the subtle intrinsic arguments that would most likely be overlooked by scribes argues for the reading “Amminadab, Admin, Arni,” although a decision is quite difficult because of the lack of strong external support. Amminadab - Ru 4:19,20 1Ch 2:9,10 Matt. 1:4; Luke 3:33 Admin - Matt. 1:3, 4; Luke 3:33 Ram Hezron (Mt 1:3; Lk 3:33). Perez - Ge 38:29 Ru 4:12 1Ch 2:4,5 9:4 Judah - Ge 29:35 49:8, Judah, Mt 1:2 Luke 3:34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor Luke 3 Resources - Multiple Sermons and Commentaries Luke 3:23-28 The Genealogy of Jesus - Steven Cole Luke 3:18-20 The Legacy of John the Baptist - John MacArthur Luke 3:23-38 The Messiah's Royal Lineage - John MacArthur Note that "son" is not in Greek but added throughout this list. NET Note - The list now picks up names from Gen 11:10–26; 5:1–32; 1 Chr 1:1–26, especially 1 Chr 1:24–26. Jacob - Lk 1:33. Ge 29:35. Mt 1:2. Messianic prophecy in Nu 24:17. Isaac: Ge 21:3 25:26 1Ch 1:34 Mt 1:2 Ac 7:8 Ro 9:6-8. He 11:17-19 Abraham -Luke 3:8, 8. Lk 1:55, 73. 13:16, 28. 16:22, 23, 24, 25, 29, 30. 19:9. 20:37. Mt 1:1, 2, 17. 3:9, 9. 8:11. 22:32. Mk 12:26. Jn 8:33, 37, 39, 39, 40, 52, 53, 56, 57, 58. Ac 3:13, 25. 7:2, 16, 17, 32. 13:26. Ro 4:1, 2, 3, 9, 12, 13, 16. 9:7. 11:1. 2 Co 11:22. Ga 3:6, 7, 8, 9, 14, 16, 18, 29. 4:22. He 2:16. 6:13. 7:1, 2, 4, 5, 6, 9. 11:8, 17. Ja 2:21, 23. 1 P 3:6. Ge 17:5. Ge 12:3. 21:3, 22:18. 26:4. 28:14. Mt 1:1. Lk 1:54, 55. Jn 11:51, 52. Ac 3:25. Ro 4:13. Ga 3:8, 16. Terah: Ge 11:24-32 Jos 24:2 1Ch 1:24-28, Nahor - Ge 11:22 Luke 3:35 the son of Serug, the son of Reu, the son of Peleg, the son of Heber, the son of Shelah, Luke 3 Resources - Multiple Sermons and Commentaries Luke 3:23-28 The Genealogy of Jesus - Steven Cole Luke 3:18-20 The Legacy of John the Baptist - John MacArthur Luke 3:23-38 The Messiah's Royal Lineage - John MacArthur Note that "son" is not in Greek but added throughout this list. Serug: Ge 11:18-21 Reu - Ge 11:18 Peleg: Ge 10:25 Heber: Ge 11:16,17 Shelah: Ge 10:24 11:12-15 Luke 3:36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, Luke 3 Resources - Multiple Sermons and Commentaries Luke 3:23-28 The Genealogy of Jesus - Steven Cole Luke 3:18-20 The Legacy of John the Baptist - John MacArthur Luke 3:23-38 The Messiah's Royal Lineage - John MacArthur Note that "son" is not in Greek but added throughout this list. NET Note on Cainan - It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key MSS, ?75vid and D, lack it. But the omission may be a motivated reading: This name is not found in the editions of the Hebrew OT, though it is in the LXX, at Gen 11:12 and 10:24. But the witnesses with this reading (or a variation of it) are substantial: א B L f1 33 (Καϊνάμ), A Θ Ψ 0102 f13 ? (Καϊνάν, Kainan). The translation above has adopted the more common spelling “Cainan,” although it is based on the reading Καϊνάμ. Shem : Ge 5:32 7:13 9:18,26,27 10:21,22 11:10-26 1Ch 1:17 Noah : Lu 17:27 Ge 5:29,30 6:8-10,22 7:1,23 8:1 9:1 Eze 14:14 Heb 11:7 1Pe 3:20 2Pe 2:5 Lamech - Ge 4:18. See also Who were the sons of Noah, and what happened to them and their descendants? What is the biblical account of Shem, Ham, and Japheth? Why did Lamech think Noah would bring comfort (Genesis 5:29)? Luke 3:37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan, Luke 3 Resources - Multiple Sermons and Commentaries Luke 3:23-28 The Genealogy of Jesus - Steven Cole Luke 3:18-20 The Legacy of John the Baptist - John MacArthur Luke 3:23-38 The Messiah's Royal Lineage - John MacArthur Note that "son" is not in Greek but added throughout this list. Methuselah: Ge 5:6-28 1Ch 1:1-3 Enoch - He 11:5. Jude 14. Ge +5:21 Jared - Ge 5:15 Mahalaleel - NET Note - Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name (Gen 5:12, 15). Cainan - NET Notee - Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan) while others (NIV) use the OT form of the name (Kenan in Gen 5:9, 12). See also Who was Methuselah in the Bible? Who was Enoch in the Bible? Luke 3:38 the son of Enosh, the son of Seth, the son of Adam, the son of God son of Adam: Ge 4:25,26 5:3 of God : Ge 1:26,27 2:7 5:1,2 Isa 64:8 Ac 17:26-29 1Co 15:45,47 Luke 3 Resources - Multiple Sermons and Commentaries Luke 3:23-28 The Genealogy of Jesus - Steven Cole Luke 3:18-20 The Legacy of John the Baptist - John MacArthur Luke 3:23-38 The Messiah's Royal Lineage - John MacArthur Note that "son" is not in Greek but added throughout this list. Enosh - Greek Enos, a variant spelling of Enosh. See Ge 4:26, 5:6 Seth - third son of Adam and Eve, born after Cain murdered Abel and God banished him (Ge 4:25-26). Adam - Ro 5:14. 1 Co 15:22, 45, 45. 1 Ti 2:13, 14. Jude 14. Ge 2:19. Ge 4:25, 26. 5:3. Of God - Ge 1:26, 27. 2:7. 5:1, 2. Is 64:8. Ac 17:26-29. 1 Co 15:45, 47. He 12:9. John MacArthur summarizes Luke's lineage - Mary's line goes back through all the essential components, all the way back to David, through David back to Abraham, through Abraham back to Adam and even back to God. Just a closing note. Why all of this? It's credentials. But can I just take four of the elements of it and sum up the person of Jesus? Start at the end, Lk 3:38. He is the Son of God. He is the Son of God. He goes all the way back to God. Adam was a son of God by creation. And when Adam was created he fully bore the image of God. He was a son of God, a real son of God like God designed men to be sons of God. He bore the image of God unmarred, unspoiled, unpolluted, uncorrupted until he fell into sin. And when Adam sinned, the original image of God was shattered, it was broken and no one has ever entered into the world a true son of God like Adam was, except Jesus. Every one of Adam's descendants has been stained with the sin of Adam and the likeness of God has been corrupted (cf Ro 5:12). But Jesus came into the world fully pleasing God. As God said in Lk 3:22, "This is My beloved Son in whom I am well pleased." He as man was what Adam once was, sinless, perfect man bearing absolutely perfectly the image of God. He was the true Son of God, the truest Son of God that had ever come into the world since Adam. And more than the true Son of God humanly, He is the true Son of God divinely, isn't He? But He is not only Son of God, He's Son of Adam. He is like us, tempted, troubled, suffering, persecuted, hated, reviled and killed. He is a son of Adam come all the way down to the pit, not like Adam, He didn't descend into disobedience, He descended into obedience (cf Ro 5:14-18, 19). But He is every bit of what Adam is. He is fully Man in every sense, firmly anchored in heaven as a Son of God. He is also fully anchored to earth as Son of Man; God as to His deity, man as to His humanity. He is Son of God, son of Adam, deity and humanity. Then He is son of Abraham as to His nationality. That is He is the promised seed. When God made a promise to Abraham it was to a seed, Galatians 3:16 says, and He is the promised seed who will bring all Abrahamic blessing. And He is also Son of David as to royalty, the promised King who would usher in the glory of all the Davidic promise (cf 2 Sa 7:12, 13). Son of God, son of Adam, son of Abraham, Son of David; He is deity, He is humanity, He is nationality, that is to say He is the One who brings to pass all of Abrahamic promise. He is royalty who will bring in the glorious kingdom promised to David. The hymn writer put it this way. "Oh what a Savior is mine, in Him God's mercies combined, and,” said the hymn writer, “He loves me." (Messiah's Royal Lineage) Take a moment and worship Jesus, fully God, fully Man, As you listen to this great old song "HE IS!" Life Application Commentary - Why would Luke take this much space in a document of this length to talk about Jesus’ ancestry? Several competing ideas have been suggested, but one thing seems clear: Luke, the careful historian, was anchoring Jesus in history. He (Jesus) was not some mystical figure who appeared on the scene for a while, said and did some remarkable things, and then faded into the mist. He was a Jew, born in Bethlehem of Judea to a Jewish couple, Joseph and Mary. He was born “when the fullness of time had come” (Galatians 4:4 NRSV), and he died very publicly one Friday outside Jerusalem. The Christian Messiah is not merely a literary or philosophical character. He is a real person, a real man, someone who understands what it is like to be human. When you pray, you don’t have to wonder whether or not he understands. He does. (Luke) NLT Study Bible on Adam the son of God: Adam had no earthly father since God created him. In the temptation that follows, Satan repeatedly says to Jesus, "If you are the Son of God...." Adam, the first son of God, failed when tested, but Jesus, the Son of God in the fullest sense, successfully resisted temptation. (See NLT Parallel Study Bible) NET Note - The reference to the son of God here is not to a divine being, but to one directly formed by the hand of God. He is made in God's image, so this phrase could be read as appositional ("Adam, that is, the son of God"). See Acts 17:28–29. Kent Hughes on the son of Adam, the son of God - This ending is one-of-a-kind. There is no parallel in the Old Testament or in rabbinic texts for a genealogy to begin or end with the name of God. Luke’s ending the genealogy in this way shouts for attention. What Luke wants us to understand is that Adam was “the son of God” in the sense that all humans are the offspring of God, just as Paul told the Athenians: “ ‘For in him we live and move and have our being.’ As some of your own poets have said, ‘We are his offspring’ ” (Acts 17:28). Therefore as the first man, Adam can be referred to as “the son of God.” But Jesus, the eternal Son of God, has become part of the human family and its flawed sonship (flawed because of Adam’s disobedience). The great thing about this is that Jesus exercises his perfect, eternal Sonship as he takes on Adam’s (and our) flawed sonship—and therefore he can redeem it. Paul put it this way: “For as in Adam all die, so in Christ all will be made alive.… So it is written: ‘The first man Adam became a living being’; the last Adam, a life-giving spirit” (1 Corinthians 15:22, 45). And again in Romans 5:17, “For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God’s abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ.” (See Luke: That You May Know the Truth) Henry Morris on son of God - Adam, like the angels (Job 1:6), is called a son of God for the obvious reason that he (like they) was created, not born. Christ the Son of God Became a son of Adam That we sons of Adam Might become sons of God.