Chapter 3 - Gospel of Luke Study

Chapter 3 – 4:13 – Preparation for Jesus’ Ministry
Here now begins the set up for what the book is really going to be all about. Chapters 1 & 2 we can count almost as prelude, and now begins the story of Jesus’ ministry. The separate stories of John the Baptist and Jesus will once again come together at the end of this chapter, and then one of the threads will disappear, while the other thread will gain prominence and continue.

Proclamation of John the Baptist – Chapter 3:1-20

3:1-6 – John’s Ministry Begins
Luke begins the description of John’s preaching with numerous notes indicating when this took place within Greco-Roman history, and within the Jewish religious community. These are two of the two foils for Luke’s Jesus: Roman rulers & Jewish religious rulers; and we note here in this intro that at times these two are mixed together as is the case with Herod a Jewish ruler appointed to a Roman position within Jewish lands, done obviously to appease the Jewish people who were being occupied by a foreign government.

Precise dating is difficult because of the uncertainties of ancient calendars. There were numerous calendars in use (Julian, Jewish, Syro-Macedonian, Egyptian) and we don’t know which Luke is referring to, and how Luke is counting years would make a difference. Lysanius is the only one that scholars can’t link to a known ruler in other historical sources. Of the rulers mentioned Pilate, Herod, and Caiphas (High Priest) will be important in the story later on. The others show how the Kingdom of God is coming in relation to the reign of human rulers. The only one of these who has contact with John is Herod, so bringing all these up at this point is linking together the stories of John and Jesus, who will indeed face similar fates.

This opening is also typical in stories of the “call of a prophet.” Here John “as prophet” is being introduced, and so we hear how: the word of the Lord came to John; his family background (son of Zechariah); at a certain time set within history, location and king’s name(s). It is also fitting that we hear of all these powerful people, and then we hear that the Word of the Lord doesn’t come to any of these powerful people, but comes to the one who is in the wilderness. The wilderness was not a pleasant place to be, and respectable people are not in the wilderness. We hear John is still in the wilderness, which is were we left him in 1:80, and here is his public appearance! Here Luke uses material found in Mark & Matthew also, with a few adjustments. Luke expands the use of Isaiah to include not only v.3, but also vs.4-5. This expansion seems to continue Luke’s theme that this is God’s salvation for ALL PEOPLE, which will carry through Luke-Acts. Luke’s focus is that God salvation breaks down all the barriers and boundaries we create. Jesus in Luke, and the Apostles in Acts are continually reaching out to those who are outside the norms of what we normally consider to be God’s concern. For Luke God is concerned with ALL!!

Luke seems to take out the matter about John eating locusts and wild honey wearing a leather belt, which seems odd, because it seems like it would fit into his description of John as prophet.

John’s message was a baptism of repentance for the forgiveness of sins. Thus John is fulfilling the words of the prophet Isaiah. This is the message of preparation for the “way of the Lord.”

3:7-9 – Warnings of the Coming Judgement
Here we have a classic example of prophetic speech, and an example of why prophets are not usually liked too well (Isaiah, Amos, Zephaniah). John is addressing the crowds here in Luke (in Matthew it’s the Pharisees & Sadducees). John is calling everyone in the crowd to repentance, true repentance, which has evidence in our lives (fruit). Lutherans have long focused on God’s gift of forgiveness being GRACE, and thus unearned, and given freely, this of course is given in Jesus Christ; here, however, John is focused on a repentant heart that turns to God and for such humility of life there is evidence in how we live, our lives bear fruit of our obedience to God’s way. Our lives show forth LOVE. The brood of vipers is only out for themselves, and may be approaching John with hearts that are selfish; they want to be cleansed not in humility to God, but out of selfish concerns. For John repentance leads to a changed life, one focused on God and God’s ways rather than our own.

John seems to perceive the people who are placing their hope on their lineage, rather than their faithfulness. John doesn’t like that. How do we rationalize ourselves, and not seek true repentance? The reference to stones goes to Isaiah 51:1-2 where the people of Israel are stones hewn from the rock of Abraham. John reverses this and says God can raise people from stones if necessary (lots of stones in the wilderness). The image of the people of God as growth on a tree, or a vine is common imagery. Good fruit is always expected, otherwise what is the point of the tree or vine? In that day fasting was an outward sign of repentance and mourning. John seems to have fasted to the extreme, and probably expects this of those who are coming for Baptism as a sign of their repentance.

John’s baptism was different than the regular baptism for making one clean. John was saying that his was a baptism of repentance for the forgiveness of sins. This means that his baptism not only cleansed from ritual impurities but removed sin also. This is what the sacrifices in the temple did. Thus John was pitting himself up against the financial system of the religious authorities. John provided ritual cleansing, and freedom for Judgment Day in a guilt-free cleansing. If you were poor you may already be fasting, but couldn’t afford the animal for acrifice!! John provides a way, and people flock to him.

3:10-14 – Call for Ethical Reforms
The people seem taken aback by John’s outburst, and appeal to him as to what can they do. John certainly is suggesting there are concrete expressions of repentance that we are called to perform, and he will give us some examples of what these concrete expressions would look like. John’s examples are responding to three groups. John suggestions are to actually live out loving your neighbor.

The first response is to the crowds. His first example seems straight out of the kindergarten handbook! Ask a young child, what would you do if you had two coats and your friend didn’t have any and you were both about to go outside in the cold?? DUH!!! Sadly John is absolutely right, as adults we don’t do this, and we need to remember that God’s kingdom is for everyone; therefore we are called to look into our closets and our wallets and our bank accounts, etc.!!!! Jesus will have his own version of this in chapter 6. John’s version sounds very equitable. Share what you have when its not in use (you can’t wear 2 coats!). Stop being selfish!!

The second response John is talking to the tax collectors. These are Israelites in positions of power within the Roman government, called to collect taxes from their own people. The tax collecting system was somewhat complicated and had many levels. The wealthy would buy the contract from the government, and then manage that contract adding on to the tax whatever profit they could collect. The larger the system the more taxes there were to sustain the system. John is talking to the front line people in this system. There are two possibilities to what John says and both may be accurate and meant by John. First, John tells them to only collect what they are supposed to collect. Meaning they aren’t to gouge their fellow countrymen for their own gain! However, John could be going further and suggesting that not only should they not gouge, but they should only collect what the Romans are requiring, not all the additions, which would mean that no one would want that job when you don’t get paid!! In this second scenario John would be taking on the whole taxing system of the Roman government and going above and beyond the first response he has to the crowds above. Jesus will transform a tax collector later who shows us what real fruit worthy of repentance is, a changed life (Zacchaeus). Stop cheating others!!

The third response is to the soldiers. Again these are probably Israelites who have been recruited for service to the Roman government in keeping the peace in these lands. Soldiers typically would use their power to get what they wanted whenever they wanted it, similar to the way armies would invade a city and plunder its goods. If an army would occupy a city, they would need provisions, and those provisions came from the people you were occupying. Similar things happened in the US during the Civil War, and probably all wars. John tells the soldiers to live with what they are paid, be satisfied (which is a strong rebuke for us today!!), and do not extort more from the people you are supposed to be protecting!! Stop abusing your power!!

3:15-17 – Announcement of the Messiah
Given his proclamation John has given the people lots to think about. His preaching is prophetic, and leads the people to wonder if John is the Messiah. This is something that the reader may have pondered already given the birth narratives, but each time you think the story is about John the next part of the story says, NO, it is about someone else. “The People” are the ones who are wondering, not “the crowds”. “The crowds” are the ones who are the wishy-washy group. “The People” on the other hand are expectant, and open to the workings of God here in the person of John the Baptist. It is “the people” who are baptized by John.

John is very faithful to his placement as the forerunner, and deflects the questions away from himself. He is clear that he is not the Messiah. The Messiah is coming! But John never says the word Messiah. He always talks about one who is coming. John shows his place in relation to “the coming one” in that he isn’t worthy to untie His sandals. Untying sandals was a job for slaves, not even for disciples, thus John is comparing himself to be even lower than a slave when compared with “the coming one.”
John’s baptism is different from the baptism of the coming one. John’s is water. He will baptize with the Holy Spirit & fire! Two-fold description of this baptism, in a sense a blessing to receive God’s Spirit, but with that Spirit comes the fire of destruction to remove all stain of sin and evil!! This coming one will harvest, and will gather the grain, and burn the chaff!! A thresher would pitchfork the grain/chaff and throw up in air. The wind would blow the chaff away, and the grain would fall to the ground to be gathered up. John’s baptism helps by removing the chaff from your life, and leaving the grain so the Messiah can harvest YOU!!

3:18-20 – Conclusion of John
John has 3 emphases: 1) a prophetic warning about the judgment; 2) call for justice and compassion (love); 3) confession of “the coming one” (Messiah), a pointing away from himself to Jesus. Now, John’s work is complete, he has prepared the way for “the coming one.” Herod is fed up with John’s preaching, and doesn’t want to hear anymore, because he is “evil,” he puts John in prison (shuts him up).

3:21-22 – The Baptism of Jesus
The actual baptism is not reported, rather only the events following the baptism are reported. Did John baptize before going to prison? Was everyone Baptized and John wisked away to prison while they were praying? Jesus’ baptism seems to serve as his taking on the mantel that was John’s; similar to Elijah/Elisha. After the baptism Jesus was praying, the heavens open, this happened before with the angelic choir. Now the Spirit descends in bodily form. This body sounds similar to the resurrection accounts of Jesus later in Luke. This bodily form is like none other on earth, it can be touched and felt, but it has other peculiarities as well. This Spirit is very important for Jesus’ ministry, and in Acts it is extended to the Church. It is what empowers God’s people to do God’s work. It was taught by the rabbi’s that the Spirit of God departed with the last of the prophets, but occasionally there was a voice from heaven. Luke doesn’t tell us the voice was heard by all, or only Jesus, but it doesn’t seem to matter. For Luke we have Spirit and Voice!!! This is God’s acknowledgement of His Son!! The mantel has been passed, and this one has the Spirit of God and God’s pleasure!!!

3:23-38 – Jesus’ Genealogy
The only gospel to give us Jesus’ age. This genealogy goes backwards, which is unusual. There are some differences with Matthew’s version, and in Luke there are a lot of persons who are unknown. One biggy is tracing through David’s son Nathan, rather than Solomon, and the Davidic Kings. Also, unknown are the names from Joseph to Zerubbabel. From Joseph to God there are 77 names. 21 before Abraham; 14 Abraham to Jesse; 21 from David to Neri; 21 from Shealtiel to Joseph. Jesus is the culmination of God’s plan to redeem the world, 77 reflecting perfection.