Luke Chapter 3

Verses 1-6 – John Begins Preaching

Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, 2 Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. 3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; 4 As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; 6 And all flesh shall see the salvation of God[1]

Verse 1

Fifteenth year – Tiberius began His reign in 14ad, giving us a timeline of these events happening in the end of 28ad to somewhere in 29ad. It would seem most likely, based on what we know of Christs ministry, that this is somewhere mid-year in 29ad.

The rest of the officials listed are used as a way to establish a timeline in which these events have occurred.

Verse 2

Annas and Caiaphas… High Priests – In English, we read this in the plural, in Greek, this was written in the singular. The office of High Priest was intended to be a lifelong appointment, but it has become a political appointment and is seen as such in the Roman occupation. Luke recognizes that there is only one high priest, Caiaphas, but it has been indicated that Annas has retained much of his power and still holds great influence.

For the Jews, this is a more appropriate time marker, who was high priest at the time.

John, son of Zacharias – We are reintroduced to John, and to introduced here to the second major portion of Luke’s gospel that will continue about half way through chapter four. Luke reiterates Johns father as a way of continuing where he left off from the last major section when he switched His focus to Christ.

John is the last prophet of the Old Testament, but should be seen as belonging both in the Old and New Testaments.

In the wilderness/desert – Luke is the only gospel that doesn’t focus much on the appearance or ceremonial restrictions on John. Luke instead get’s right into what seems important for his writing purpose. In the wilderness desert is where God has raised up many of His prophets of Old.

Verse 3

All the country about Jordan – John’s preaching took place among the cities and towns in the Jordan Valley that were along the river Jordan.

Preaching baptism – As Christ preached, so John preached. We see a noticeable difference in the preaching of John and Christ. John’s preaching was simple and pointed “repent and be baptized”, whereas Christ’s preaching went deeper and commanded turning over one’s full self to God.

Baptism – While not referenced prior to the New Testament directly, historically, Israel was known for baptizing gentiles who converted to the faith. They were seen as unclean until they were ceremoniously washed and cleansed, prior to entering the temple.

John continues this theme, linking baptism with repentance (washing away of our uncleanliness). This in no way teaches that baptism washes away sin, but baptism is symbolic.

Since the death of Christ, we have identified baptism with the death of our old self and entering into Christs resurrection.

Repentance for the remission of sins – Repentance simply means to turn away, have a change of mind, or a change of heart. To repent means that we turn from our wicked ways and declare them as offensive in the sight of God.

Remission, this word is used more times in the gospel of Luke than the other gospels. This may perhaps have to deal with Luke’s medical practice. Remission is a medical word which means the decrease in a disease. We have heard this term used in modern day “the cancer is in remission”.

When we receive remission of sins, not only are they forgiven, but our sins should decrease as we increase our walk with the Lord.

Verse 4

Verses four through six are a quotation from Isaiah 40:3-5. All four gospels have quoted Isaiah 40:3 in relation to John, but only Luke adds verses four and five.

“ “

Words of Esaias the prophet – Some religions, notably, the Mormons, got this wrong, referring this verse to another unknown prophet. This is the prophet Isaiah.

Voice of one crying in the wilderness – This was a prophecy foretelling of the forerunner of the Messiah. John the Baptist fulfilled this prophecy in these verses to follow. The gospels present John as one who has seen himself as no more than a simple voice.

Prepare ye the way of the Lord, make his paths straight – The mission of John was to prepare the way for the Lord. John did that by preaching repentance and baptizing, declaring forth to the people that the Lord was on His way.

Of note, one particular way that John prepared the Lord’s coming was his disciples. Many of Christ’s disciples started out as Johns.

Verse 5

Valley filled and mountain brought low, paths made straight – In the cultural context, a forerunner would be sent prior to the king nor noble person and they would prepare the path. They would straighten or improve roads that needed it. They would pull rocks out of the path and make for a smoother ride.

Some commentators have also tried to link this spiritually, linking the valley and mountains with the rich and mighty of the world being brought down and the rough/crooked ways being the wicked.

Verse 6

All flesh shall see the salvation of God – Luke is expressing the universal nature of the gospel. Though not all flesh will accept the salvation of God, the stones have been removed and the paths straightened that all flesh have access to the salvation of God.

Verses 7-14 – John Address the Multitudes

Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? 8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. 9 And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.

10 And the people asked him, saying, What shall we do then? 11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. 12 Then came also publicans to be baptized, and said unto him, Master, what shall we do? 13 And he said unto them, Exact no more than that which is appointed you. 14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your twages.[2]

Verse 7

Multitudes – Whereas Matthew identifies this audience as the Pharisees and Saducees, Luke calls them a multitude. Luke is aware that the gospel and the preaching was for all people.

Brood of vipers – This makes me think of Satan in the garden, portrayed as a serpent. The imagery here is clear. John views these as wicked people who only approach him as a way to escape judgement.

It may seem that the identification of these people with vipers is connected not only to the sin nature of them, but the way that a true viper attacks a person can be alikened to the way sin attacks the soul as well.

A true viper will attack the respiratory system as well as destroy the red blood cells. Whereas other poisonous serpents attack the nervous system, such as the cobra. Sin attacks the soul and destroys the person from the inside out. Sin literally suffocates you (lungs) and pushes the Spirit further from out minds (blood cells).

Verse 8

Bring forth fruits worthy of repentance – These people came to John to be baptized as a way of escaping judgement. They weren’t concerned with getting into the kingdom, they were trying to stay inside. John appropriately pointed out that baptism does not save. These people tried to disconnect baptism from repentance, and John reconnected the two. The outside, symbolic washing means nothing if you have not been cleansed on the inside.

Don’t begin to think you have Abraham as a Father – The main problem with the Jewish people was they did not think about entering the kingdom. They felt that as descendants of Abraham, they already got in. John points out to them, that neither baptism nor your genealogy will get you into the kingdom. Only a relationship with God, your own relationship, not a parents or relatives, will get you into the kingdom.

God can raise up rocks to Abraham – This is clear in it’s meaning. God doesn’t need physical offspring from Abraham, for He could raise up lumps of clay unto Abraham if He desired.

Verse 9

The axe is laid to the root of the trees – John is warning of Judgement. Those who were invited are losing their invitations. The Jewish were invited, but they’ve failed to accept the invitation. That is, they’ve failed to properly understand and apply scripture and get into the kingdom. They’ve just assumed they were in due to the ancestral heritage. The invitation is now going out to the gentiles and to all who would hear.

Bare not fruit… Hewn down, cast into the fire – Those who bear not fruit, which is the sign of a truly born again believer, that they will bare much fruit. Christ teaches that baring fruit is a natural result of being born again. It is not so much that we work to enter heaven, but that the fruit of a branch grafted in Christ must bare fruit. Those that are falsely in Christ will not enter the kingdom.

Verse 10

What shall we do then? – This is the proper response then to anyone who hears the gospel message. What should I do? The answer, of course, in our times is to repent, believe on the name of the only Begotten Son of God, and make Him Lord and Savior over our lives.

Verse 11

He that hath two coats… Let him depart to him who doesn’t – Specifically, this is referring to the garment worn under the outer clothes. We would call this underwear. The emphasis is on caring for the poor – Christ has placed a heavy emphasis on this and as His followers, this would be the result of our new heart.

The real point that is being made by John is that we need the circumcision of the heart.

He that hath meat – John again places emphasis on the fruit that is inline with God. The elite in this group, the pharisees and Saducees placed heavy emphasis on bragging about all they had and showing off. But they looked down on the poor and lowly.

Verse 12

Then came the publicans – That is, the tax collectors. Tax collectors were despised not only by the Jewish, who viewed the publicans such as Matthew (Levi) as traitors, but were despised also by the gentiles. The publicans specifically got their job by being the highest bidder, bidding how much they could collect on taxes for them.

Saying Master – Just as Jesus, the crowds and people recognized that John was a teacher.

What shall we do? – It would seem that what John was preaching was even convicting the tax-collectors that they needed to repent and be baptized as well. Some of them may have even left, as was the case with Levi when he encountered Jesus.

Verse 13

Exact no more of them which is appointed you – They made their money by scamming people out of more than what they owed. They would then pay the Roman government the amount the had bid and they would then keep the rest. As a natural result, the publicans were cheaters, liars, and all around considered the scum of the earth.

Johns response to them was to collect from them no more than what was owed to settle their taxes.

Verse 14

The soldiers – Think not “war” or military soldiers, but more of enforcers. More akin to our police force today, or perhaps, akin to an enforcement branch of the IRS. Though that doesn’t really exist. The role of these people was to provide enforcement for the publicans. When one did not pay, they would step in and enforce the scam from the collector.

Do no violence – They were instructed to no longer “shake people up” to get them to comply.

Neither accuse falsely – This goes hand in hand with the do no violence. These men would look for people and get paid to point out violators of the law. Be content with your wages - To increase their wages, they would falsely accuse the innocent.

Verses 15-17 – John is Questioned If He Is The Messiah

15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; 16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: 17 Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.[3]

Verse 15

Some in expectation – The people were expecting the Messiah and recent events from chapter one have caused people to begin expecting the Messiah to appear in the near future.

Whether he were the Christ – Due to the nature of what John preached and how he was doing so, people began to question him if he were the Messiah.

Verse 16

John answered – John answers to refute the idea that he is the Messiah.

I baptize with water – John answers in two ways. First, he shows the difference in the way they baptize. He baptizes with water alone, the one to come baptizes with a greater baptism.

Mightier than I – This is the second way John compares himself to Christ. The one mightier than I. John views himself merely as a voice in the wilderness – the one preparing the way and making the paths straight.

Of whom I’m not worthy to undo his sandal latchets – teachers were unpaid during these times, but their disciples acted as servants. Customs were that students shall do everything a slave shall do for their master, save undoing their shoes. That was seen as a task too low for a mere servant and reserved only for the slave. This is how John see’s his relationship with to Christ – That he is not even worthy of performing the most menial task.

He shall baptize with the Holy Ghost and fire – going back to the first of the two comparisons, John tells of the way that Christ would baptize. It is widely debated the meaning of this. Do the same group of people who get baptized with the Holy Ghost also get baptized with the fire? And if so, what does that mean. If so, this would indicate that the believer is purified by fire, and strengthened by the Holy Ghost. In all other cases Luke mentions being baptized with the Holy Ghost, fire is not included. Also, given the context of verse nine and verse 17, it seems likely that this refers to the second of the two debated interpretations. The latter, and perhaps more likely, is two separate baptisms. The first, reserved for those who believe in Christ is the baptism of the Holy Ghost – Whereas the second, the baptism of fire, is reserved for those who believe not. They receive judgement.

Verse 17

In verse seventeen, John foretells of the complete and final judgement of Christ. He will sift out those who are born again, who trust in Him, and those who don’t. Those who don’t, who are handed out judgement, are burned in the unquenchable fire. They enter the everlasting lake of fire and brimstone, as we know it, hell.

Verses 18-20 – Herod is Convicted

18 And many other things in his exhortation preached he unto the people. 19 zBut Herod the tetrarch, being reproved by him for Herodias his brother Philip’s wife, and for all the evils which Herod had done, 20 Added yet this above all, that he shut up John in prison.[4]

Verse 18

Preached – That is, Luke views John as preaching the gospel of good news. John is preaching repentance, forgiveness, a chance. That is good news.

Verse 19

Herod… brothers wife – John specifically reproved, or, preached against Herods sin. Specifically, the fact that Herod was engaged in what the Bible called incestry. Herod married his brother’s wife, who was also a divorced women. John could have compromised his preaching and teaching to save his own life, but he fulfilled his duties as the one preparing the way for Christ.

Evils – Herod has done much evil, more than is recorded here in this chapter. Added to the evils is the fact that he imprisoned and killed John for calling his sin out. Evil, as the word used here, refers to absolute evil, in reference to the evil one, which is satan.

Verse 20

Adding above all – Above all his other evils, Luke records that the imprisonment and murder of God’s servant as the most evils of his deeds. John was not the first and will not be the last to die for preaching against sin. Matthew and Mark record more fully the events leading to Johns arrest and murder, including the overlap between Johns ministry and Christs. Luke gives a quick summary so that he can focus on the one who is greater than John, that is Christ.

Verses 21-22 – Christ is Baptized

21 Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, 22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.[5]

Verse 21

When all the others were baptized – Luke points out that even in baptism, Christ is separate from the sinner. That being, Christ was not baptized as a sinner who was being baptized in forgiveness of his sins, for Christ was sinless.

Jesus also being baptized – This is obviously not in chronological order from the last series of events. Luke has gone back in time from the arrest of John, but the focus in these verses is not on John, but on Christ. Christ was baptized to fulfill all righteousness. Others have suggested that he was baptized as a way to affirm Johns ministry, or so that he could be presented in his ministry.

In Christ’s baptism, he set forth the example we should follow.

Praying – Luke is the only of the gospels which records Christ as praying during His baptism. This is the first recorded prayer of the many Christ will pray. We do not know the contents of this prayer, but the fact that Christ was constantly praying sets forth the example we should follow as well. Our lives should include prayer as a regular part of our day.

Heavens opened up – This indicates that a message would follow.

Verse 22

This verse is proof positive of the trinity. In this verse we see the Father, the Spirit, and the Son together as three separate entities.

Christ, physically in the flesh.

Holy Ghost.. bodily shape – The Holy Ghost here is described as descending in a physical bodily shape. It does record shape, and not that the Spirit was in a physical body.

Voice from heaven – God is heard audibly from Heaven. What He speaks confirms that Jesus is the Son of God, and confirms His ministry.

I am well pleased – God the Father is well pleased with His only Begotten Son, Jesus Christ.

Verses 23-38 – Genealogy of Christ

23 And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli, 24 Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph, 25 Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge, 26 Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda, 27 Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri, 28 Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er, 29 Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi, 30 Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim, 31 Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David, 32 Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson, 33 Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda, 34 Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor, 35 Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala, 36 Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech, 37 Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan, 38 Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.[6]

Verse 24

Being about 30 years old – Luke doesn’t seem to know the exact age of Christ. The phrasing with the word about would indicated this to be the case. Using verse one from this chapter, we are given a marker for dating this event. The fifteenth year in the reign of Tiberius.

We know that this year then was in 29ad, and so we can roughly date the age of Christ. The earliest possible age, given a birthday someone in 4bc, is 33 years of age when Christ begins His ministry. This changes some common beliefs, whereas it is commonly believed Christ was 33 at his death. It would appear the youngest Christ may have been at death is 36-37 years old. Given a birthday of 5bc, Christ would have been 34, and the oldest Christ could have been, given the earliest possible birthday of 7bc, is 36 years old. That gives us a range of anywhere from 36 to 39-40 years old at death.

I find it more likely that Christ was either born in 4 or 5bc, given that 33-34 years old could still be summarized as about 30. By the time you get to 36, you are looking more 40 than you are 30, but all these options remain valid.

For the rest of the chapter, rather than give line by line commentary, which is on the begat cycle, I’ve decided to pull out some names of significance. In the book of Matthew, we follow the genealogy through Mary, and the gospel includes the names of five women (four not including Mary herself). Luke follows the genealogy from Josephs line and includes none of the women in the line of Christ. I’ve decided to focus today on some of the men, and women, who are important in this record.

Boaz – Located in verse 32, Boaz was the kingsmen redeemer in the book of Ruth. Boaz and Ruth (Ruth is mentioned in Matthew) are the parents of the grandfather of David, Obed.

If the genealogies are to be followed as presented, Rahab the harlot had to meet the Israelites in Jericho at 20 years old, and give birth to Boaz at 50 years old. Further, Boaz would have to be about 112 years old when given birth to Obed, and Obed would have to be about 112 years old when given birth to Jesse, and Jesse would also have had to been 112 years old when given birth to David. The other option, which there doesn’t seem to be much room for, is that there are more generations missing. But this does not fit in with Lukes full account.

Of notice, in these two generations, we account for two of the four women prior to Mary. In one generation we have Rahab, and the very next generation we have Ruth. Rahab was a harlot, identified in Matthew as a prostitute, who upon hearing of what God was doing for the Israelites, hid the spies in the land of Jericho. She received protection for those services, and was recorded as living among the Jews.

Under Boaz here, we also have his wife, Ruth. Ruth was seen as a devote women of faith, and is also unique to have had her name specifically recorded in Matthew. Of interest, is not the fact that Ruth was a women, but that Ruth was a Moabite, in which it is demonstrated that God included gentiles in His genealogy.

Tamar – Tamar is the mother of Phares (in Luke, Perez in the Old Testament). Tamar was the daughter-in-law of Judah, whose husband was stricken of the Lord for wickedness. Tamar had tricked Judah into thinking she was a prostitute, and Judah laid with her and ended up impregnating his own daughter-in-law. This story can be found in Gen 38.

Bathsheba – Perhaps, in my eyes, one of the best examples. Bathsheba was the women David saw bathing in the moonlight. David sent Bathsheba’s husband, David’s best friend, to the front-line of battle, arranging for him to die because he wanted to hide that he had been with his wife. Bathsheba is included in the genealogy twice, once from Josephs line, and once from Mary’s line. Bathsheba is the mother of both Solomon and Nathan.

[1] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Lk 3:1–6). Bellingham, WA: Logos Research Systems, Inc.

[2] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Lk 3:7–14). Bellingham, WA: Logos Research Systems, Inc.

[3] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Lk 3:15–17). Bellingham, WA: Logos Research Systems, Inc.

[4] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Lk 3:18–20). Bellingham, WA: Logos Research Systems, Inc.

[5] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Lk 3:21–22). Bellingham, WA: Logos Research Systems, Inc.

[6] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Lk 3:23–38). Bellingham, WA: Logos Research Systems, Inc.