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98 lines
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<h2><a onclick="return mV('Luk',3,'all');">Luk 3</a> - The Ministry of John the Baptist</h2>
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<p class="c4">a. The mission of John the Baptist.</p>
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<p class="c1">1. (<a onclick="return mV('Luk',3,'1-2');">1-2a</a>) The time is described in reference to the contemporary political and religious leaders.</p>
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<p class="c2">Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, while Annas and Caiaphas were high priests,</p>
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<p class="c4">a. <span class="c8">In the fifteenth year of the reign of Tiberius Caesar</span>: Biblical chronology can be a complicated matter. From secular historical records we know with certainty the <i>general</i> time this was, but it is hard to be certain <i>exactly</i> when this was. The best reckoning puts it anywhere from 27 to 29 a.d.</p>
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<p class="c4">b. <span class="c8">Tiberius Caesar . . . Pontius Pilate . . . Herod . . . Philip . . . Lysanias</span>: Luke lists the <i>political</i> leaders of the region Jesus ministered in. Like any good historian, Luke gives us a real, historical framework. This is not a fairy tale beginning with 'once upon a time.'</p>
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<p class="c5">i. Luke gives more than a chronological measure, he tells us something of the tenor of the times. <span class="c8">Tiberius</span> was a emperor known for his cruelty and severity. <span class="c8">Pontius Pilate</span> was also renowned for his brutal massacres of the Jewish people in Judea, and his insensitivity towards the Jews. The rulers from the family of Herod the Great (<span class="c8">Herod</span>, <span class="c8">Philip</span>, and <span class="c8">Lysanias</span>) were known for their corruption and cruelty. Luke reminds both his original readers and us today of the corruption and moral degradation of the Roman Empire, especially in the distant provinces like Judea.</p>
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<p class="c5">ii. The historical reality of these rulers is beyond dispute. Archaeologists have discovered specific, undeniable evidence that these people lived and ruled in these places and at these times.</p>
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<p class="c4">c. <span class="c8">Caiaphas . . . Annas</span>: Luke lists the <i>religious</i> leaders of Judea in the period of Jesus' ministry. <span class="c8">Caiaphas</span> was actually the High Priest, but his father-in-law <span class="c8">Annas</span> (the patriarch of the family) was the real influence among the priests.</p>
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<p class="c5">i. The mention of these two corrupt high priests reminds us that the Jewish leaders were more interested in power politics than in serving God.</p>
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<p class="c5">ii. In 1992, scholars discovered what they believe to be the tomb of <span class="c8">Caiaphas</span>. In an ancient burial box from the era is an inscription with his name. Inside the box are the only physical remains from any specific individual mentioned in the Bible.</p>
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<p class="c1">2. (<a onclick="return mV('Luk',3,'2-3');">2b-3</a>) The ministry of John the Baptist.</p>
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<p class="c2">The word of God came to John the son of Zacharias in the wilderness. And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins,</p>
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<p class="c4">a. <span class="c8">The word of God came to John the son of Zacharias in the wilderness</span>: John lived in the desert since his youth (<a onclick="return mV('Luk',1,80);">Luk 1:80</a>). But now, prompted by <span class="c8">the word of God</span>, John begins to fulfill his ultimate calling: to be a forerunner of the Messiah.</p>
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<p class="c5">i. God's <i>timing</i> is just as important as His <i>call</i>. God had a specific thing for John to do, and a specific timing for him to do it in.</p>
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<p class="c4">b. John preached <span class="c8">a baptism of repentance for the remission of sins</span>. The idea behind <span class="c8">remission</span> is not only forgiveness, but liberty and deliverance (as in <i>to preach deliverance . . . to set at liberty</i> in <a onclick="return mV('Luk',4,18);">Luk 4:18</a>).</p>
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<p class="c5">i. <span class="c8">Baptism of repentance</span>: There was nothing strange in the ceremony of <span class="c8">baptism</span> (a ceremonial immersion) itself. The strange thing was that <i>Jews</i> submitted to baptism. This was a common ritual for Gentiles who wanted to become Jews. For a Jew to submit to baptism was to say, 'I'm as bad as a heathen Gentile.' This was a true mark of humble repentance, a radical rededication to the Lord.</p>
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<p class="c5">ii. This is different than our <i>baptism into Christ</i> (<a onclick="return mV('Rom',6,'3-4');">Rom 6:3-4</a>) where our immersion in water identifies us with Jesus' death and resurrection. This <span class="c8">baptism of repentance</span> John presented identified a person with their need to get right with God and be cleansed.</p>
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<p class="c1">3. (<a onclick="return mV('Luk',3,'4-6');">4-6</a>) John's ministry as a fulfillment of prophecy.</p>
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<p class="c2">As it is written in the book of the words of Isaiah the prophet, saying: 'The voice of one crying in the wilderness: 'Prepare the way of the Lord; make His paths straight. Every valley shall be filled and every mountain and hill brought low; the crooked places shall be made straight and the rough ways smooth; and all flesh shall see the salvation of God.''</p>
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<p class="c4">a. <span class="c8">As it is written in the book of the words of Isaiah the prophet</span>: Luke connects John the Baptist with the one prophesied by Isaiah. John himself would be aware of this from his early days, because his father was aware of it from before John's birth (<a onclick="return mV('Luk',1,'76-77');">Luk 1:76-77</a>).</p>
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<p class="c4">b. <span class="c8">Prepare the way of the Lord</span>: John's great message is that things <i>can</i> be set right. The Messiah is here to do things that are too big for man: filling valleys, leveling mountains, setting crooked roads straight and rough roads smooth.</p>
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<p class="c5">i. The Jews at that time thought that the problem was mainly '<i>them</i>' - that is, the Romans who politically oppressed them. John made them see that when you got right down to it, the problem was really with <i>me</i>, not <i>them</i>. <i>I</i> have to get right with God.</p>
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<p class="c4">c. <span class="c8">All flesh shall see the salvation of God</span>: The way of the Messiah must be made ready. He is coming to <i>all mankind</i>. (NIV)</p>
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<p class="c4">b. The message of John the Baptist.</p>
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<p class="c1">1. (<a onclick="return mV('Luk',3,'7-9');">7-9</a>) John's message to the multitudes.</p>
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<p class="c2">Then he said to the multitudes that came out to be baptized by him, 'Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as <i>our</i> father.' For I say to you that God is able to raise up children to Abraham from these stones. And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire.'</p>
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<p class="c4">a. <span class="c8">Brood of vipers! Who warned you to flee from the wrath to come?</span> Addressing your audience as a <i>family of snakes</i> is not a customary way to begin a sermon. Asking them '<i>why are you here anyway?</i>' isn't a smooth introduction. But John wasn't interested in preaching a soft message or tickling ears.</p>
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<p class="c5">i. At the same time, we should admit it: John was weird. Any man who preached like this, lived in the desert, wore funny clothes and lived on grasshoppers and wild honey was just plain <i>weird</i>. Jesus didn't have a 'slick' advance man with a thousand dollar suit and a two-hundred dollar haircut. God uses weird people.</p>
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<p class="c4">b. <span class="c8">Do not begin to say to yourselves, 'We have Abraham as our father'</span>: John cautions against trusting in Abraham's merits as sufficient for salvation. It was widely taught that Abraham's merits were plenty for any Jew's salvation, and that it was <i>impossible</i> for any descendant of Abraham, Isaac and Jacob to go to hell.</p>
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<p class="c4">c. <span class="c8">Bear good fruit</span>: John is not unreasonable in demanding <span class="c8">good fruit</span>. True repentance will always have fruit - and the basic fruit of the Christian life is <i>love</i> (<a onclick="return mV('Gal',5,22);">Gal 5:22</a> and <a onclick="return mV('1Cr',13,'1-3');">1Cr 13:1-3</a>).</p>
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<p class="c1">2. (<a onclick="return mV('Luk',3,'10-14');">10-14</a>) John's message to specific individuals.</p>
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<p class="c2">So the people asked him, saying, 'What shall we do then?' He answered and said to them, 'He who has two tunics, let him give to him who has none; and he who has food, let him do likewise.' Then tax collectors also came to be baptized, and said to him, 'Teacher, what shall we do?' And he said to them, 'Collect no more than what is appointed for you.' Likewise the soldiers asked him, saying, 'And what shall we do?' So he said to them, 'Do not intimidate anyone or accuse falsely, and be content with your wages.'</p>
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<p class="c4">a. <span class="c8">What shall we do then?</span> John's instructions are quite ordinary: he demands that people share, and that they be fair with each other, and that they do not be mean and cruel; that they be happy with what they get. These are things we teach our smallest children!</p>
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<p class="c5">i. Integrity in the <i>ordinary</i> things is still the best mark of one genuinely repenting; we often think that what God requires of us as an impossible, huge task. In reality, the things God tells us to do are very simple and straightforward.</p>
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<p class="c5">ii. <i>He has shown you, O man, what is good; and what does the Lord require of you but to do justly, to love mercy, and to walk humbly with your God?</i> (<a onclick="return mV('Mic',6,8);">Mic 6:8</a>)</p>
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<p class="c5">iii. Often we are more willing to be faithful in great, dramatic tasks than in the ordinary things.</p>
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<p class="c4">b. <span class="c8">Collect no more than what is appointed for you . . . Do not intimidate anyone or accuse falsely, and be content with your wages</span>: John did not see tax collecting or soldiering as inherently evil. He did not command these to quit their professions, but to conduct themselves honestly in them.</p>
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<p class="c5">i. The Romans taxed by auctioning the rights to collect taxes to the highest bidder. Because the tax collector could only cover his costs and make a profit by getting as much as he could, these men were hated intensely.</p>
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<p class="c4">c. What would John the Baptist say to you? How would the message of 'you can turn from the wrong you're doing!' touch your life?</p>
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<p class="c5">i. A young pastor in a logging town noticed that the wood cutters would brand their stamp on the end of each log as they put it in the river to float down to the mill. That way, the mill would credit them for the log. One day, down at the river, he noticed that some men from his church were sawing the ends off of some logs so the stamp would be gone and they could claim the logs as their own. That Sunday, the pastor preached a sermon on 'Thou Shalt Not Steal,' but he noticed the same men did the same thing the following week. The next Sunday, he titled his sermon 'Thou Shalt Not Saw the End Off Thy Neighbor's Log' - and was promptly run out of town.</p>
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<p class="c1">3. (<a onclick="return mV('Luk',3,'15-18');">15-18</a>) John points forward to a greater One and a greater baptism.</p>
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<p class="c2">Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ <i>or</i> not, John answered, saying to all, 'I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire. His winnowing fan <i>is</i> in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire.' And with many other exhortations he preached to the people.</p>
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<p class="c4">a. <span class="c8">All reasoned in their hearts about John, whether he was the Christ or not</span>: John made such an impact that people logically wondered if he were not the Messiah. Instead of cultivating his own popularity, he gave it all to Jesus. He pointed to <span class="c8">One mightier than I</span>.</p>
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<p class="c5">i. <span class="c8">Whose sandal strap I am not worthy to loose</span>: The rabbis of Jesus' day taught that a teacher might require just about anything of his followers <i>except</i> to have them take off his sandals. That was going too far! But John says that he is not even worthy to do this for Jesus.</p>
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<p class="c4">b. <span class="c8">He will baptize you with the Holy Spirit and fire</span>: John says that the Messiah is coming with a different baptism. The Holy Spirit's outpouring was promised as part of the New Covenant. We are promised an <i>immersion</i>, an <i>overflowing</i> of the Holy Spirit in our lives. This was often experienced as people were prayed for with hands laid on them (<a onclick="return mV('Act',6,6);">Act 6:6</a>; <a onclick="return mV('Act',8,17);">8:17</a>; <a onclick="return mV('Act',9,17);">9:17</a>; <a onclick="return mV('Act', 13,'3-4');">13:3-4</a>, and <a onclick="return mV('Act',19,6);">19:6</a>). </p>
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<p class="c4">c. <span class="c8">His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor</span>: The Messiah would also bring a baptism of fire, fire that would will both <i>purify</i> and <i>destroy</i> what is lacking, like fire burns up the worthless chaff. God's power is always a transforming power, a purifying power.</p>
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<p class="c4">d. The Messiah will also be the one to divide the true from the false, to separate the wheat from the chaff; <span class="c8">the winnowing fan is in His hand</span>. Judas is set apart from Peter; one thief blasphemes, another believes.</p>
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<p class="c1">4. (<a onclick="return mV('Luk',3,'19-20');">19-20</a>) The boldness of John's message is illustrated.</p>
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<p class="c2">But Herod the tetrarch, being rebuked by him concerning Herodias, his brother Philip's wife, and for all the evils which Herod had done, also added this, above all, that he shut John up in prison.</p>
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<p class="c4">a. <span class="c8">He shut John up in prison</span>: Because John made such a bold stand for the truth, he was punished by Herod, who was steeped in immorality.</p>
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<p class="c4">c. John baptizes Jesus.</p>
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<p class="c1">1. (<a onclick="return mV('Luk',3,21);">21a</a>) Jesus is baptized along with the others.</p>
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<p class="c2">When all the people were baptized, it came to pass that Jesus also was baptized;</p>
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<p class="c4">a. <span class="c8">Jesus also was baptized</span>: Why did Jesus submit to baptism when He had no sin to be cleansed from? He did it to completely identify Himself with sinful man. This was the same heart that would lead to His ultimate identification with sinful man on the cross.</p>
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<p class="c1">2. (<a onclick="return mV('Luk',3,'21-22');">21b-22</a>) The Divine witness to Jesus' standing as the Son of God.</p>
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<p class="c2">And while He prayed, the heaven was opened. And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, 'You are My beloved Son; in You I am well pleased.'</p>
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<p class="c4">a. <span class="c8">And while He prayed</span>: We notice Luke's repeated emphasis on prayer. Other gospel writers describe this occasion, but only Luke points out that it happened <span class="c8">while He prayed</span>.</p>
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<p class="c4">b. <span class="c8">The Holy Spirit . . . and a voice came from heaven</span>: The three persons of the Trinity are all manifested at once. The Holy Spirit came <span class="c8">in bodily form like a dove</span>. The <span class="c8">voice</span> of God the Father was heard, and the <span class="c8">beloved Son</span> was baptized.</p>
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<p class="c4">c. <span class="c8">You are My beloved Son; in You I am well pleased</span>: The <span class="c8">voice</span> from heaven left no doubt. This wasn't just another sinner being baptized; this was the sinless, Eternal Son of God, pleasing the Father by His identification with sinful man.</p>
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<p class="c4">d. <span class="c8">In You I am well pleased</span>: Jesus began His earthly ministry with the blessing of the Father and the enabling power of the Holy Spirit. In Jesus, we can have the same things.</p>
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<p class="c5">i. In Jesus, we can hear the Father say to us, <i>This is My beloved son, in you I am well pleased</i>.</p>
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<p class="c5">ii. In Jesus, the Holy Spirit can come upon us for empowering and blessing.</p>
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<p class="c4">d. The genealogy of Jesus.</p>
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<p class="c1">1. (<a onclick="return mV('Luk',3,23);">23a</a>) The age of Jesus when He began His ministry.</p>
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<p class="c2">Now Jesus Himself began <i>His ministry at</i> about thirty years of age,</p>
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<p class="c4">a. <span class="c8">Thirty years of age</span>: This seems to have been the age of full maturity in the Jewish mind. Priests could begin their service only at 30 (<a onclick="return mV('Num',4,'2-3');">Num 4:2-3</a>).</p>
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<p class="c1">2. (<a onclick="return mV('Luk',3,'23-38');">23b-38</a>) Luke's genealogy of Jesus.</p>
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<p class="c2">Being (as was supposed) <i>the</i> son of Joseph, <i>the son</i> of Heli, <i>the son</i> of Matthat, <i>the son</i> of Levi, <i>the son</i> of Melchi, <i>the son</i> of Janna, <i>the son</i> of Joseph, <i>the son</i> of Mattathiah, <i>the son</i> of Amos, <i>the son</i> of Nahum, <i>the son</i> of Esli, <i>the son</i> of Naggai, <i>the son</i> of Maath, <i>the son</i> of Mattathiah, <i>the son</i> of Semei, <i>the son</i> of Joseph, <i>the son</i> of Judah, <i>the son</i> of Joannas, <i>the son</i> of Rhesa, <i>the son</i> of Zerubbabel, <i>the son</i> of Shealtiel, <i>the son</i> of Neri, <i>the son</i> of Melchi, <i>the son</i> of Addi, <i>the son</i> of Cosam, <i>the son</i> of Elmodam, <i>the son</i> of Er, <i>the son</i> of Jose, <i>the son</i> of Eliezer, <i>the son</i> of Jorim, <i>the son</i> of Matthat, <i>the son</i> of Levi, <i>the son</i> of Simeon, <i>the son</i> of Judah, <i>the son</i> of Joseph, <i>the son</i> of Jonan, <i>the son</i> of Eliakim, <i>the son</i> of Melea, <i>the son</i> of Menan, <i>the son</i> of Mattathah, <i>the son</i> of Nathan, <i>the son</i> of David, <i>the son</i> of Jesse, <i>the son</i> of Obed, <i>the son</i> of Boaz, <i>the son</i> of Salmon, <i>the son</i> of Nahshon, <i>the son</i> of Amminadab, <i>the son</i> of Ram, <i>the son</i> of Hezron, <i>the son</i> of Perez, <i>the son</i> of Judah, <i>the son</i> of Jacob, <i>the son</i> of Isaac, <i>the son</i> of Abraham, <i>the son</i> of Terah, <i>the son</i> of Nahor, <i>the son</i> of Serug, <i>the son</i> of Reu, <i>the son</i> of Peleg, <i>the son</i> of Eber, <i>the son</i> of Shelah, <i>the son</i> of Cainan, <i>the son</i> of Arphaxad, <i>the son</i> of Shem, <i>the son</i> of Noah, <i>the son</i> of Lamech, <i>the son</i> of Methuselah, <i>the son</i> of Enoch, <i>the son</i> of Jared, <i>the son</i> of Mahalalel, <i>the son</i> of Cainan, <i>the son</i> of Enos, <i>the son</i> of Seth, <i>the son</i> of Adam, <i>the son</i> of God.</p>
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<p class="c4">a. <span class="c8">Being (as was supposed) the son of Joseph</span>: According to ancient custom, genealogies were almost always traced through the father, not the mother. This was a problem in the unique situation of a virgin birth.</p>
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<p class="c5">i. Luke differs in the account of Matthew from David onward, but they both end their genealogies with Joseph. Why? Luke follows Mary's line (Jesus' <i>actual</i> lineage) while Matthew follows Joseph's line (His <i>legal</i> lineage by adoption). This is Luke's who point in his important phrase<i></i> <span class="c8">being (as was supposed) the son of Joseph</span>.</p>
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<p class="c5">ii. Luke ends with Joseph because he is following proper form and including no women in his genealogy</p>
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<p class="c4">b. The fact that Luke can give Jesus' genealogical history is not unusual. Josephus traced his own genealogy from 'the public records' (<i>Autobiography</i>, paragraph 1). It was also well known that the famous Rabbi Hillel could prove his descent from King David with reference from the public registers.</p>
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<p class="c4">c. <span class="c8">The son of Adam, the son of God</span>: Luke traces his genealogy all the way back to Adam, to show that Jesus belongs to all mankind, not just to the Jewish people.</p>
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<p class="c5">i. A genealogy may not seem like much, but it exactly establishes Jesus' credentials as a member of the human race. A Bible translator to a distant tribe saved the genealogies for last, because he thought them the least important part of the gospels. But when he finally finished them last of all, the tribesmen were astounded - they told the translator, 'You mean to tell us that this Jesus was a <i>real</i> person, with <i>real</i> ancestors? We had no idea!'</p>
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