Lucas 3
Marvin Vincent · Citado em PreceptAustin
Lucas 3
Vincent on winnowing - The picture is of a farmer at his threshing-floor, the area of hard-beaten earth on which the sheaves are spread and the grain trodden out by animals. His fan, that is his winnowing-shovel or fork, is in his hand, and with it he throws up the mingled wheat and chaff against the wind in order to separate the grain....The whole metaphor represents the Messiah as separating the evil from the good, according to the tests of his kingdom and Gospel, receiving the worthy into his kingdom and consigning the unworthy to destruction (compare Mt. 13:30; 39–43; 48–50). And to gather (sunago) the wheat into His barn - The "wheat" pictures believers who bring forth the eternal fruit (cf Jn 15:16) of Good Deeds. But (sad, somber contrast) He will burn up (katakaio) the chaff (achuron) with unquenchable (asbestos) fire (pur) - A frightening but accurate description of eternal hell (cf. Isa. 66:24; Mt. 18:8; 25:41, 46; Rev 14:10–11+). Jesus warned "If your hand causes you to stumble, cut it off; it is better for you to enter life crippled, than, having your two hands, to go into hell, into the unquenchable fire." (Mark 9:43+) John
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Vincent says elegcho "has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame....Then, to cross-examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse." Wicked (4190)(poneros from poneo = work or toil) means evil, wicked, base, bad, degenerate. Poneros denotes determined, aggressive, and fervent evil that actively opposes what is good. Poneros is not just bad in character (like kakos), but bad in effect (injurious)! In short, poneros describes evil in active opposition to good, viciously evil in its influence and actively harmful. Poneros is used to describe Satan (ho poneros = "the Evil [one]"), the god of this age, who is corrupting man and dragging him to destruction originally prepared for himself (Mt 25:41). And so it is fitting that Herod Antipas would be described with the same adjective as the devil, for he acted like the devil! Poners denotes someone who is not content in being corrupt themselves. They seek to corrupt others and draw them into the same destruction! William Barclay gives a detailed explanation of Herod's multiple marriages - JOHN was so plain and blunt a preacher of righteousness that he was bound to run into trouble. In the end Herod arrested him. Josephus says that the reason for the arrest was that Herod “feared lest the great influence John had over the people might put it in his power and inclination to raise a rebellion; for they seemed ready to do anything he should advise.” That is no doubt true but the New Testament writers give a much more personal and immediate cause. Herod Antipas had married Herodias and John rebuked him for it. The relationships involved in this marriage are extremely complicated. Herod the Great was a much-married man. Herod Antipas, who married Herodias and who arrested John, was the son of Herod the Great by a woman called Malthake. Herodias herself was the daughter of Aristobulus, who was the son of Herod the Great by Mariamne, commonly called the Hasmonean. As we have seen, Herod had divided up his realm between Archelaus, Herod Antipas and Herod Philip. He had another son, also called Herod, who was his son by another Mariamne, the daughter of a high priest. This Herod had no share in his father’s realms and lived as a private citizen in Rome; he married Herodias. He was in fact her half-uncle, because her father, Aristobulus, and he were both sons of Herod by different wives. Herod Antipas, on a visit to Rome, seduced her from his half-brother and married her. She was at one and the same time his sister-in-law, because she was married to his half-brother, and his niece because she was the daughter of Aristobulus, another half-brother. The whole proceeding was utterly revolting to Jewish opinion and quite contrary to Jewish law, and indeed improper on any standards. It was a dangerous thing to rebuke an eastern tyrant, but John did so. The result was that he was arrested and imprisoned in the dungeon castle of Machaerus on the shores of the Dead Sea. There could be no greater cruelty than to take this child of the desert and shut him up in a dungeon cell. Ultimately he was beheaded to gratify the resentment of Herodias (Matthew 14:5–12; Mark 6:17–29). It is always dangerous to speak the truth; and yet although the man who allies himself with the truth may end in gaol or on the scaffold, in the final count he is the victor. Once the Earl of Morton, who was regent of Scotland, threatened Andrew Melville, the reformer. “There will never,” he said menacingly, “be quietness in this country till half a dozen of you be hanged or banished.” Melville answered him, “Tush! sir, threaten not your courtiers in that fashion. It is the same to me whether I rot in the air or in the ground … God be glorified, it will not lie in your power to hang nor exile his truth.” Plato once said that the wise man will always choose to suffer wrong rather than to do wrong. We need only ask ourselves whether in the last analysis and at the final assize we would prefer to be Herod Antipas or John the Baptist (See Luke 3) Steven
Lucas 3
Vincent on aphesis - The word occurs in Luke more frequently than in all the other New Testament writers combined (9/16x). Used in medical language of the relaxation of disease. Both Luke and John use the kindred verb aphiemi, in the same sense. Luke 4:39+; John 4:52. All 16 uses of aphesis - Matt. 26:28; Mk. 1:4; Mk. 3:29; Lk. 1:77; Lk. 3:3; Lk. 4:18; Lk. 24:47; Acts 2:38; Acts 5:31; Acts 10:43; Acts 13:38; Acts 26:18; Eph. 1:7; Col. 1:14; Heb. 9:22; Heb. 10:18 Sins (266) (hamartia) literally conveys the idea of missing the mark as when hunting with a bow and arrow (in Homer some hundred times of a warrior hurling his spear but missing his foe). Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Hamartia in the Bible signifies a departure from God's holy, perfect standard of what is right in word or deed (righteous). It pictures the idea of missing His appointed goal (His will) which results in a deviation from what is pleasing to Him. In short, sin is conceived as a missing the true end and scope of our lives, which is the Triune God Himself. As Martin Luther put it "Sin is essentially a departure from God." Luke's uses of hamartia in Gospel and Acts - Lk. 1:77; Lk. 3:3; Lk. 5:20; Lk. 5:21; Lk. 5:23; Lk. 5:24; Lk. 7:47; Lk. 7:48; Lk. 7:49; Lk. 11:4; Lk. 24:47;Acts 2:38; Acts 3:19; Acts 5:31; Acts 7:60; Acts 10:43; Acts 13:38; Acts 22:16; Acts 26:18; J C
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Vincent adds the idea is "to shake violently; hence to agitate or terrify; and so to extort money from one by terrifying him. The corresponding Latin word concutere is used by later writers in the same sense. Xenophon says of Socrates' "I know of his once having heard from Crito that life at Athens was a hard thing for a man who desired to mind his own business. 'For,' said he, 'they bring actions against me, not because they are wronged by me, but because they think I would rather pay money than have any trouble'" ("Memorabilia," ii., 9, 1). For this process of blackmail, seio, to shake, was used....The word in this passage of Luke has the later, secondary meaning, to extort; and therefore the American Revisers rightly insist on, extort from no man by violence. It is used by medical writers, as, for instance, by Hippocrates, of shaking the palsied or benumbed limbs of a patient; or of a shaking by which the liver was relieved of an obstruction. Luke also uses two other compounds of the verb σείω: κατασείω, to beckon, Acts 12:17 (peculiar to Luke); and ἀνασέιω, to stir up, which occurs also in Mark 15:11. Both these are also used by medical writers. (Word Studies in the New Testament) Accuse falsely (present tense = continually)(4811)(sukophanteo from sukon = fig + phaino = to bring to light) means to accuse falsely, annoy, harass, oppress, blackmail (Lk 3:14) or to extort (only other use = Lk 19:8+). Gives us our English sycophant. See a lengthy discussion of this word by Marvin Vincent in his notes on Lk 3:14 in Word Studies in the New Testament. (Lk 19:8) - Zaccheus stopped and said to the Lord, “Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much.”
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Vincent says opsonion is from opson, cooked meat, and later, generally, provisions. At Athens, especially, fish. Compare opsarion, fish, John 21:9, 10, 13. Hence opsonion is primarily provision-money, and so used of supplies and pay for an army. With this understanding the use of the word at Romans 6:23, "the wages of sin," becomes highly suggestive. Luke 3:15 Now while the people were in a state of expectation and all were wondering in their hearts about John, as to whether he was the Christ State of expectation: John 10:24 Were wondering: John 1:19-28 John 3:28,29 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 MESSIANIC SPECULATIONS WERE IN THE AIR! Now while the people were in a state of expectation (prosdokao - present tense - continually filled with anticipation) and all were wondering (dialogizomai - present tense - continually reasoning) in their hearts (kardia) about John, as to whether he was the Christ (Christos - the "Anointed One" - Messiah) - Although John did no signs clearly his Spirit filled preaching had an impact on the people to the point that they thought he might even be the Messiah. The gospel of John records This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, “Who are you?” 20 And he confessed and did not deny, but confessed, “I am not the Christ.” 21 They asked him, “What then? Are you Elijah?” And he *said, “I am not.” “Are you the Prophet?” And he answered, “No.” 22 Then they said to him, “Who are you, so that we may give an answer to those who sent us? What do you say about yourself?” 23 He said, “I am A VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE STRAIGHT THE WAY OF THE LORD,’ as Isaiah the prophet said.”