Luke 3

If Socrates would enter the room, we should rise and do him honor,” said Napoleon Bonaparte. “But if Jesus Christ came into the room, we should fall down on our knees and worship Him.”

Dr. Luke would have agreed with the famous French general, for in these two chapters, he makes it clear that Jesus Christ of Nazareth is indeed the Son of God. Notice the witnesses that he presents, all of whom declare that Jesus is God’s Son.

When he came (vv. 1–2). When John the Baptist appeared on the scene, no prophetic voice had been heard in Israel for four hundred years. His coming was a part of God’s perfect timing, for everything that relates to God’s Son is always on schedule (Gal. 4:4; John 2:4; 13:1). The fifteenth year of Tiberius Caesar was AD 28/29.

Luke named seven different men in Luke 3:1–2, including a Roman emperor, a governor, three tetrarchs (rulers over a fourth part of an area), and two Jewish high priests. But God’s Word was not sent to any of them! Instead, the message of God came to John the Baptist, a humble Jewish prophet.

How he came (v. 3). Resembling the prophet Elijah in manner and dress (Luke 1:17; Matt. 3:4; 2 Kings 1:8), John came to the area near the Jordan River, preaching and baptizing. He announced the arrival of the kingdom of heaven (Matt. 3:3) and urged the people to repent. Centuries before, Israel had crossed the Jordan (a national baptism) to claim their Promised Land. Now God summoned them to turn from sin and enter His spiritual kingdom.

Keep in mind that John did much more than preach against sin; he also proclaimed the gospel. The word preached in Luke 3: gives us the English word evangelize (“to preach the good news”). John introduced Jesus as the Lamb of God (John 1:29) and told people to trust in Him. John was only the best man at the wedding: Jesus was the Bridegroom (John 3:25–30). John rejoiced at the opportunity of introducing people to the Savior, and then getting out of the way.

A unique feature about John’s ministry was baptism (Luke 20:1–8; John 1:25–28). Baptism was nothing new to the people, for the Jews baptized Gentile proselytes. But John baptized Jews, and this was unusual. Acts 19:1–5 explains that John’s baptism looked forward to the coming of the Messiah, while Christian baptism looks back to the finished work of Christ.

But there was something even beyond John’s baptism, and that was the baptism that the Messiah would administer (Luke 3:16). He would baptize believers with the Holy Spirit, and this began at Pentecost (Acts 1:5; 2:1ff.). Today, the moment a sinner trusts Christ, he or she is baptized by the Spirit into the body of Christ (1 Cor. 12:13).

What is the “baptism of fire”? It does not refer to the “tongues of fire” at Pentecost, for tongues over a person’s head could hardly be called a “baptism.” John’s use of the symbol of “fire” in Luke 3: and 17 indicates that he is talking about judgment and not blessing. In AD 70 the nation experienced a baptism of fire when Titus and the Roman armies destroyed Jerusalem and scattered the people. All unbelievers will experience a baptism of judgment in the lake of fire (Rev. 20:11–15).

Why he came (vv. 4–20). The illustrations used in the chapter help us understand the ministry God gave to John.

To begin with, John the Baptist was a voice “crying in the wilderness” (Luke 3:4; see also Isa. 40:1–5, John 1:23). He was like the herald who went before the royal procession to make sure the roads were ready for the king. Spiritually speaking, the nation of Israel was living in a “wilderness” of unbelief, and the roads to spiritual reality were twisted and in disrepair. The corruption of the priesthood (instead of one, there were two high priests!) and the legalistic hypocrisy of the scribes and Pharisees had weakened the nation spiritually. The people desperately needed to hear a voice from God, and John was that faithful voice.

It was John’s task to prepare the nation for the Messiah and then present the Messiah to them (Luke 1:16–17, 76–77; John 1:6–8, 15–34). He rebuked their sins and announced God’s salvation, for without conviction there can be no conversion.

John is also compared to a farmer who chops down useless trees (Luke 3:9) and who winnows the grain to separate the wheat from the chaff (Luke 3:17). Like some “religious sinners” today, many of the Jews thought they were destined for heaven simply because they were descendants of Abraham (see John 8:31–34; Rom. 4:12–17; Gal. 3:26–29). John reminded them that God gets to the root of things and is not impressed with religious profession that does not produce fruit. In the last judgment, the true believers (wheat) will be gathered by God, while the lost sinners (chaff) will be burned in the fire.

In Luke 3:7, John pictured the self-righteous sinners as snakes that slithered out of the grass because a fire was coming! Jesus compared the Pharisees to vipers (Matt. 23:33) because their self-righteousness and unbelief made them the children of the devil (John 8:44–45; Rev. 20:2). How tragic that the religious leaders refused to obey John’s message and submit to his baptism (Luke 20:1–8). They not only failed to enter the kingdom themselves, but their bad example and false teaching kept other people from entering.

John the Baptist was also a teacher (Luke 3:12). He not only preached publicly, but he also had a personal ministry to the people, telling them how to practice their new faith (Luke 3:10–14). He told them not to be selfish but to share their blessings with others (see Acts 2:44–45; 4:32–37).

Even the tax collectors came to John for counsel. These men were despised by their fellow Jews because they worked for the Romans and usually extorted money from the people. Luke emphasized the fact that Jesus was the friend of tax collectors (Luke 5:27ff.; 15:1–2; 19:1–10). John did not tell them to quit their jobs but to do their work honestly.

Likewise, the soldiers were not condemned for their vocation. Rather, John told them to refrain from using their authority to get personal gain. These were probably Jewish soldiers attached to the temple or to the court of one of the Jewish rulers. It was not likely that Roman soldiers would ask a Jewish prophet for counsel.

John was faithful in his ministry to prepare the hearts of the people and then to present their Messiah to them. He clearly stated that Jesus was “the Lord” (Luke 3:4) and the Son of God (John 1:34). Because John rebuked Herod Antipas for his adulterous marriage to Herodias, he was imprisoned by the king and finally beheaded. However, he had faithfully finished his God-given assignment and prepared the people to meet the Messiah, the Son of God.

One day, after all the others had been baptized, Jesus presented Himself for baptism at the Jordan, and John at first refused to comply (Matt. 3:13–15). He knew that Jesus of Nazareth was the perfect Son of God who had no need to repent of sin. Why then was the sinless Son of God baptized?

To begin with, in His baptism He identified with the sinners that He came to save. Also, His baptism was the official start of His ministry (Acts 1:21–22; 10:37–38). He was “about thirty years of age” (Luke 3:23), and the Jewish Levites began their work at age thirty (see Num. 4:3, 35). But our Lord’s words tell us the main reason for His baptism: “for in this way it is fitting for us to fulfill all righteousness” (Matt. 3: nasb). In what way? In the way pictured by His baptism in the Jordan. Many Bible scholars agree that New Testament baptism was by immersion, which is a picture of death, burial, and resurrection. Our Lord’s baptism in water was a picture of His work of redemption (Matt. 20:22; Luke 12:50). It was through His baptism of suffering on the cross that God “fulfilled all righteousness.” (The “us” in Matthew 3: does not mean John and Jesus. It means the Father, the Son, and the Spirit.)

When our Lord came up from the water, the Father spoke from heaven and identified Him as the beloved Son of God, and the Spirit visibly came upon Jesus in the form of a dove. Those who deny the Trinity have a difficult time explaining this event.

This is the first of three recorded occasions when the Father spoke from heaven. The second was when Jesus was transfigured (Luke 9:28–36), and the third was during His last week before the cross (John 12:28).

Only Luke mentions that Jesus was praying, and this was only one of many occasions (Luke 5:16; 6:12; 9:18, 28–29; 11:1; 23:34, 46). As the perfect Son of Man, Jesus depended on His Father to meet His needs, and that was why He prayed.

Luke interrupted his narrative at this point to give us a genealogy of Jesus. Matthew’s genealogy (Matt. 1:1–17) begins with Abraham and moves forward to Jesus, while Luke’s begins with Jesus and moves backward to Adam. Matthew gives us the genealogy of Joseph, the legal foster-father of Jesus, while Luke gives us the genealogy of His mother, Mary. Luke 3: can be translated: “When He began His ministry, Jesus was about thirty years old (being supposedly the son of Joseph), the son of Heli [an ancestor of Mary].” Mary herself would not be mentioned because it was unusual for women to be named in the official genealogies, though Matthew names four of them (Matt. 1:3, 5, 16).

By putting the genealogy here, Luke reminded his readers that the Son of God was also the Son of Man, born into this world, identified with the needs and problems of mankind. And, since Joseph and Mary were both in David’s line, these genealogies prove that Jesus of Nazareth has the legal right to David’s throne (Luke 1:32–33).