Lucas 3
Kent Hughes · Citado em PreceptAustin
Lucas 3
Hughes applies baptism with the Spirit and fire to believers reasoning that "Fire represents the Spirit's ongoing work of purification and cleansing." (See Luke: That You May Know the Truth) Steven
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Hughes adds that "He was pleased in retrospect because Jesus had lived thirty sinless years as “the righteousness of God.” He was pleased at the prospect of Christ’s atoning death. And he was pleased that the failed, flawed children of the first Adam would be redeemed by the blood of the flawless, triumphant, second Adam." William Barclay feels that this this " saying is composed of two texts. You are my beloved Son—that is from Psalm 2:7 and was always accepted as a description of the Messianic King. In whom I am well pleased—that is part of Isaiah 42:1 and is from a description of the servant of the Lord whose portrait culminates in the sufferings of Isaiah 53:1-12." (Luke 3) Psalm 2:7 “I will surely tell of the decree of the LORD: He said to Me, ‘You are My Son, Today I have begotten You. Isaiah 42:1 “Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations. John
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Hughes - John's answer is somewhat surprising. We might have expected that he would ask them to do something penitential ("Go do four good acts to the orphans in your town") or ecclesiastical ("Commit yourself to your local synagogue") or perhaps devotional ("Pray through the Psalms"). But significantly, John's advice was ethical. He asked them to change how they treated their fellow human beings. It is not uncommon for people who do not know Christ to perform elevated ethical deeds in an attempt to prove the authenticity of their "Christianity." They may take up a just social cause, then present it as evidence of their spiritual life—"I am pro-life—therefore I am a Christian," or "I am an advocate for the poor—this proves my Christianity." A real danger comes with spiritual presumption stemming from exemplary ethical performance. However, it is also true that if you are truly regenerate and repentant, your faith will most surely affect how you treat others, especially those who are closest to you—your family, your business associates, your employees, and those in need. If there is no change in your personal ethics, no elevation of your concern and care for others, you may be self-deceived about your salvation. (See Luke: That You May Know the Truth) Luke 3:11 And he would answer and say to them, "The man who has two tunics is to share with him who has none; and he who has food is to do likewise. He who has two: Lu 11:41 18:22 19:8 Isa 58:7-11 Da 4:27 Mt 25:40 Mk 14:5-8 Joh 13:29 Ac 10:2,4,31 2Co 8:3-14 1Ti 6:18 Heb 6:10 Jas 1:27 Jas 2:15-26 1Jn 3:17 4:20 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 Related Passages: Luke 8:15+ “But the seed in the good soil, these are the ones who have heard the word in an honest and good heart, and hold it fast, and bear fruit with perseverance. BE GENEROUS And he would answer and say (imperfect tense - again and again) to them, "The man who has two tunics (chiton) is to share (metadidomi) with him who has none; and he who has food (broma) is to do (poieo) likewise - This should not be too difficult because you could only wear one tunic at a time anyway! This was the inner garment Jews wore. A person unwilling to share even what he did not need clearly was unrepentant. His heart was still focused on self and his/her selfish desires. To do is a command in the present imperative, a command that can truly only be kept conitnually by continually depending on the Holy Spirit to obey! Only a repentant person could truly obey this command! Share (metadidomi) is a command (aorist imperative see our need to depend on the Holy Spirit to obey) to share with those who have less (Is 58:7; 1 Ti 6:17, 18; Jas 2:14–20). All three of John's answers imply that true repentance is accompanied by a clear change in one's ethical behavior. John mentions clothing and food, the basic necessities of life. The giver was to love and care so much that he would be gripped with mercy and unselfishness. He would give what he had. Such fruit would be evidence of repentance, of a life truly changed, of a man who was truly seeking God to forgive his sins. MacArthur on share with him who has none - Though seemingly trivial, sharing such basic necessities as clothing and food with those in need fulfills the command to love one’s neighbor (Lk 10:27; cf. Lev. 19:18; Rom. 13:8–10; Gal. 5:14; James 2:8)—which is second in importance only to the command to love God (Mt. 22:37–38). (See Luke Commentary) Cornerstone Biblical Commentary - John told the crowds to share their food and surplus clothes with the poor, who are often an object of concern in Luke-Acts (Lk 4:18; 6:20; 7:22; 12:33; 14:13; 19:8; Acts 4:34-35; 9:36; 10:4, 31; 24:17). (See Luke, Acts ) Kent Hughes asks "Do we want to have an accurate evaluation of the state of our spirituality? Here are some biblical tests: Are we generous with our possessions? Do we share our homes, our cars, our clothing, our food with others—joyfully? Or are we loath to share? Do we always push for more and then grasp it tightly? Do we enjoy giving to family, friends, and, more significantly, those in need? Do we give regularly and sacrificially to the Lord? If you are a Christian but do not give regularly to the Lord, if you are tight, if you find it difficult to give to God, you are in spiritual trouble, and possibly you are not even a Christian at all! We must each do regular self-checks, including me! One of the reasons healthy Christians like to give to their church and to others is because they are indwelt with the Spirit of Christ, who gave himself for us and said, "It is more blessed to give than to receive" (Acts 20:35). Those today who have repented and whose lives are an inviting highway for the Lord give of their resources, substance, and time to others. Moreover, they live in a constant Holy-Spirit-directed spirit of repentance. They repent of lovelessness, impatience, meanness, harshness, prejudice, jealousy, hatred, unbelief, prayerlessness, coldness, selfishness, and much more. These people live in the refreshing air of the forgiveness of sins. They are guilt-free. They are clear-eyed. Their countenances are an invitation to all mankind to tread the highway of God's salvation. (See Luke: That You May Know the Truth) Tunics (garment) (5509)(chiton) is a masculine noun. which refers to a close–fitting inner vest, an inner garment, an undergarment or in some contexts to any garment. At times two tunics seem to have been worn, probably of different materials for ornament or luxury (Mt. 10:10; Mk 6:9; Lu 3:11; 9:3). The high priest rent his clothes (Mk 14:63). In the Septuagint chiton is used of Adam's garment of skin (Ge 3:21). Chiton is used 5x in Genesis to describe Joseph's "varicolored tunic." (Ge 37:3, 23, 31-33) Jesus uses both chiton and himation in (Lk 6:29). In Mk 14:63 the high priest tore "his clothes" referring to an outer cloak, which in this context was equivalent to himation. See Encyclopedia Britannica description. Tunics - These were garments worn under the cloak (cf. Lk 6:29). "Loose-fitting, knee length garment worn next to the skin (Matthew 10:10 ;Mark 6:9 )" (Holman Bible Dictionary) Share (3330)(metadidomi from meta - with, denoting association + didomi - give) means to give part of, give a share of a thing,. Metadidomi - 5x in 5v - Usage: gives(1), impart(2), share(2). In Lxx only in Pr 11:26 and Job 31:17 ("And the orphan has not shared it.") Luke 3:11 And he would answer and say to them, "The man who has two tunics is to share with him who has none; and he who has food is to do likewise." Romans 1:11+ For I long to see you so that I may impart some spiritual gift to you, that you may be established; Romans 12:8+ or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness. Ephesians 4:28+ He who steals must steal no longer; but rather he must labor, performing with his own hands what is good, so that he will have something to share with one who has need. 1 Thessalonians 2:8+ Having so fond an affection for you, we were well-pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us. Food (1033) broma means food of any kind, anything you chew for nourishment, anything used as food (often translated "meat" in KJV but not restricted to meat) Broma is used most often as a general references to “food” (Mt 14:15; Mk 7:19+; Ro 14:20; 1Co. 6:13; 1Ti. 4: 3; Heb. 9:10) Luke 3:12 And some tax collectors also came to be baptized, and they said to him, "Teacher, what shall we do? Lu 7:29 15:1,2 18:13 Mt 21:31,32 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 THE TAX COLLECTORS And some tax collectors (telones) also came to be baptized (baptizo), and they said to him, "Teacher (didaskalos), what shall we do (poieo)? - "Tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John's call. " (NET) Note the word some, so clearly not all of this despised group came! They were horribly corrupt so they all should have been coming. The despised tax collectors referred to John as teacher. Luke alludes to their baptism later When the messengers of John had left, He began to speak to the crowds about John, “What did you go out into the wilderness to see? A reed shaken by the wind? 25 “But what did you go out to see? A man dressed in soft clothing? Those who are splendidly clothed and live in luxury are found in royal palaces! 26 “But what did you go out to see? A prophet? Yes, I say to you, and one who is more than a prophet. 27 “This is the one about whom it is written, ‘BEHOLD, I SEND MY MESSENGER AHEAD OF YOU, WHO WILL PREPARE YOUR WAY BEFORE YOU.’ 28 “I say to you, among those born of women there is no one greater than John; yet he who is least in the kingdom of God is greater than he.” 29 When all the people and the tax collectors heard this, they acknowledged God’s justice, having been baptized with the baptism of John. 30 But the Pharisees and the lawyers rejected God’s purpose for themselves, not having been baptized by John. (Lk 7:24-30+) Vincent on tax collectors (publicans) - Publicans (telones). From telos, a tax, and oneomai, to buy. The collectors of Roman imposts. The Romans farmed out the direct taxes and customs-duties to capitalists, on their payment of a certain sum in publicum, into the public treasury, whence they were called publicani, publicans. Sometimes this sum, being greater than any one person could pay, was paid by a company. Under these were the submagistri, living in the provinces; and under these again the portitores, or actual custom-house officers, who are referred to by the term τελῶναι in the New Testament. They were often chosen from the dregs of the people, and were so notorious for their extortions that they were habitually included in the same category with harlots and sinners. “If a Jew could scarcely persuade himself that it was right to pay taxes, how much more heinous a crime must it have been in his eyes to become the questionably honest instrument for collecting them. If a publican was hated, how still more intense must have been the disgust entertained against a publican who was also a Jew” (Farrar, “Life of Christ”). The word “publican,” as a popular term of reproach, was used even by our Lord (Matt. 18:17). Even the Gentiles despised them. Farrar cites a Greek saying, “All publicans are robbers.” Teacher (didaskalos), what shall we do? - John had clearly told them to bring forth good fruit that proved their repentance was legitimate. They wanted to know how this applied to them and he goes straight to their most prized possession - corrupt collections.
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Hughes - Dr. Martyn Lloyd-Jones (you can listen to 100's of his sermons), arguably the most powerful preacher of the twentieth century, once described the stunning personal experience of the Holy Spirit's empowering his preaching on an unforgettable occasion: "Never, do I think, have I been so conscious of the Power of the Word and the Gale of the Spirit. It is exceedingly difficult to go on living after such an experience, especially difficult to go on preaching." Lloyd-Jones described what all true preachers know: it is one thing to preach the Word—it is quite another to preach in the power of the Holy Spirit. And those who heard and knew the Doctor do not doubt a word of his testimony. His grandson, Christopher Catherwood, writes: The one thing he prayed for, the one thing he relied on, the one thing he waited for and the one thing above all else and beyond most other preachers of his generation which thousands felt under his preaching was the unction, or anointing, of the Holy Spirit.[107] A preacher acquaintance told me of visiting London and attending Westminster Chapel where he sat under the Doctor's mighty ministry. As he listened, he was so elevated in the contemplation of spiritual things that he was momentarily unaware that Lloyd-Jones had finished preaching! This, of course, is something of what the hearers of John the Baptist experienced, perhaps to an even greater degree because John was filled with the Spirit before birth, groomed by the Spirit for thirty years, and then launched by the Spirit to prepare the way for the Lord. In Jesus' own words, there was no one greater than John the Baptist (Luke 7:28; Matthew 11:11). We need to keep this in mind when we read his preaching (for example, in Luke 3:7-14) because his great eschatological and ethical challenges were delivered in the mighty rush of the Holy Spirit's power. John almost surely felt it difficult to go on living after such an experience, as did some of his thousands of hearers who were cut to the quick and came to passionate repentance. Because of this we should not be surprised when we read in Luke 3:15 that "the people were waiting expectantly and were all wondering in their hearts if John might possibly be the Christ." We must remember that their messianic expectations were hazy. All John's hearers knew was that they were looking for an anointed agent of the Lord who would bring about the restoration of Israel and the triumph of God's dominion. They did not know, for example, that the Messiah's name would be Jesus. So even though John was announcing the Messiah's coming, it is not surprising that they wondered if John was the Christ. (See Luke: That You May Know the Truth) Luke 3:16 John answered and said to them all, "As for me, I baptize you with water; but One is coming who is mightier than I, and I am not fit to untie the thong of His sandals; He will baptize you with the Holy Spirit and fire I baptize: Mt 3:11 Mk 1:7,8 Joh 1:26,33 Ac 1:5 11:16 13:24,25 19:4,5 He shall baptize: Pr 1:23 Isa 32:15 44:3,4 Eze 36:25 Joe 2:28,29 Joh 7:38 Ac 2:33 10:44 11:15 1Co 12:13 With: Isa 4:4 Zec 13:9 Mal 3:2,3 Ac 2:3,4,17,18 Luke 3 Resources - Multiple Sermons and Commentaries Luke 3:15-22 Pointing People to Christ - Steven Cole Luke 3:15-17 True Repentance: God's Highway to the Heart- 3 - John MacArthur Luke 3:15-17 True Repentance: God's Highway to the Heart- 4 - John MacArthur Parallel passages - Matt 3:11-12+; “As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire. 12 “His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire.” Mark 1:7-8+ And he was preaching, and saying, “After me One is coming who is mightier than I, and I am not fit to stoop down and untie the thong of His sandals. 8 “I baptized you with water; but He will baptize you with the Holy Spirit.” A MIGHTIER ONE IS COMING John answered and said to them all - He is refuting their thought that he might be the Messiah. His answer makes it clear to the crowd that his message is not the final One, but that He is preparing the way for the One mightier than he Who would come onto the scene in about 6 months. As for me, I baptize (baptizo) you with water; but One is coming who is mightier (ischuros) than I - "John could only drench them externally with water; but One was coming that could drench them internally with the Spirit. In water baptism every part of your body is completely soaked. Thus when we are baptized/immersed into the body of Christ at salvation we are drenched head-to-toe with Him." (Bell) I am not fit to untie the thong of His sandals (cf John 1:27+) - To untie the thong was a task for a slave, so John emphasizes his inferiority compared to the Messiah. This is the first direct mention of Jesus by John. John's baptism was minor compared to what was coming from Jesus. The rabbis taught that a disciple should do everything for their master except untie their sandals. That was considered too humiliating to demand. To the Jews this was the lowliest of tasks. And yet as a manifestation of his genuine humility, John said that he was not even worthy to do what Jews consider unworthy. Imagine the reaction of his Jewish audience!
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Hughes adds "The heavenly voice spliced together allusions to two remarkable messianic texts. The first, “You are my Son,” referenced verse 7 of the famous second Psalm, “You are my Son; today I have become your Father.” The emphasis of Psalm 2 is in the Messiah’s unique father/son relationship with God, which would be the basis for his kingly, messianic rule, his reigning messiahship." (See Luke: That You May Know the Truth)