John's Identification of Jesus

Luke's elaborate dating comes at the beginning of John the Baptist's ministry rather than at the beginning of Jesus' ministry, marking the importance of John in Luke's Gospel. This date was probably about A.D. 27-29.

Luke begins his masterpiece painting of the ministry of Christ against a dark background of the depravity of man. Hughes' states:

All the civil names given here evoke wickedness and intrigue: Tiberius - Pilate - Herod - Philip - Lysanias. The religious names - Annas and Caiaphas - similarly project a degenerate priesthood. Annas had been priest from A.D. 6-15 and then was followed by his four sons in succession, and eventually by his son - in - law Caiaphas. The mention of their priesthood as one indicates a serpentine nepotism and an evil concentration of power.

In his will, Herod the Great left Judea to Archelaus and tetrarchies to Philip and Antipas. But Archelaus ruled so badly that the Romans removed him and appointed their own governor, Pontius Pilate. tetrarch. A tetrarch was technically the ruler over a fourth part, but the term was used of petty princes in general. Herod here is Herod Antipas. Philip's region was northeast of the Sea of Galilee. Nothing more is known of this Lysanias, but his Abilene was north of the other regions.

The Jews had only one high priest at a time. The Romans had deposed Annas and appointed Caiaphas, Annas's son-in-law, as the High Priest. The Romans saw to it that Caiaphas exercised the official functions, but many Jews still viewed Annas as the true High Priest.

Against this massive black canvass, a bright light as lightening hits. ". . . The word of God came to John son of Zechariah in the desert. He went into all the country around the Jordan, preaching a baptism of repentance for the forgiveness of sins" (Luke 3:2-3). Hughes' says"

it was against this backdrop of political and religious darkness that "the word of God came to John son of Zechariah in the desert" (Luke 3:2). This was a classic prophetic call, because similar language was used for the calls of such great figures as Isaiah and Jeremiah (cf. Isaiah 38:4; Jeremiah 1:1, 2; 13:3). So John strode full-blown onto the Jewish landscape dressed in calculated radical prophetic garb, long flowing hair, and a robe of camel's hair, girded about with a leather thong. The mere appearance of John in the desert was a call to repentance.

The phrase "John the son of Zechariah" and its similarity in wording to some of the other prophets (Jer. 1:2; Hos 1:1; Mic. 1:1; Hag. 1:1) indicates that Luke was portraying John as a God-sent prophet. As one filled with the Spirit from his birth (Luke 1:15, 44), the Baptist now fulfilled his role as a prophet (Luke 1:76).

By this time, the ritual washings associated with Temple worship (e.g., Exod. 30:18-21; Num. 19:9ff) had been extended to at least two other uses. First, Jews baptized Gentiles who wished to be circumcised and join Israel's covenant community. Second, some radical Jewish groups required washings for entry into their remnant communities. John called for the remnant of Israel following him to be baptized to demonstrate repentance.

It is important to maintain the close connection here between repentance (a change of mind) and forgiveness (a present realization of the future eschatological forgiveness at the final judgment). Some points to emphasize: (1) no amount of repentance can ever merit forgiveness in the sight of God, (2) but without repentance no soul will ever be saved, (3) true repentance is a mark of the grace of God at work in one's life, (4) saving faith and true repentance are always found together; flip sides of the same divine coin, and (5) saved souls are repentant souls.

In Luke 3:4-6 we observe God's salvation. All four Gospels apply Isaiah 40:3 to John and his ministry. Only Luke's Gospel includes Isaiah 40:4-5 (cited at Luke 3:5-6), which focuses on the fact that all humanity will see the salvation God brings to his people. The theme of Christ's awareness of the Gentiles was important to Luke (e.g., Luke 2:32; 4:24-27; 24:47).

Luke mentioned several prominent figures to ground the narrative in world history. Tiberius Caesar. Reigned as emperor of Rome from A.D. 14 to 37. Prior to that, he served two years as coregent with his predecessor, Caesar Augustus (see note on 2:1). It is hard to tell whether Luke marked the first year of his reign with his time as cogent or his start as Caesar on his own. This makes the date of Tiberius' fifteenth year uncertain. It was sometime between A.D. 26-28. If Jesus was born just prior to Herod's death 4 B.C. (Matt. 2:1-19), this would make Jesus about thirty years old (v. 23). Pontius Pilate. The governor of Judea from A.D. 26-36. The term governor can mean prefect or procurator. He was a prefect. Herod. Herod Antipas was tetrarch over one of three regions in the area previously ruled by his father, Herod the Great. Herod Antipas ruled over Galilee and Perea (4 B.C.–A.D. 39). Philip. Half-brother to Antipas. He ruled the area northeast of the Sea of Galilee (4 B.C.–A.D. 33/34). Luke mentioned Ituraea and Trachonitis but this region also included Batanaea, Auranitis, and Gaulonitis. Lysanias. There were several men named Lysanias who ruled over several decades in Abilene. The exact location is unknown but Abilene could be the region north of Mount Herman which is called Abila.

Annas and Caiaphas. Caiaphas was the active high priest at the time. However, his father-in-law Annas had previous served (A.D. 6-15) and maintained a strong influence over religious matters in Israel. Annas even retained the title high priest after his term of service (see John 18:13, 19-24; Acts 4:6). Luke used the singular high priesthood to indicate that both of these men shared authority. This grasping for power was at odds with the Scriptures' teaching about the priesthood's concern for the spiritual state of God's people. John son of Zechariah. In the midst of political and religious power, John received God's prophetic word. He began his promised ministry of preparing the people of Israel for the Lord (1:13-17). Coming from the wilderness made clear his ministry was from God (see Exod. 15-20; 1 Kgs. 17:2-3; Jer. 2:2-3; Hos. 2:14-23). Given the parallels with Jer. 1:1-3, Luke probably intended to emphasize John's role as a true prophet of God.

preaching. Though known for calling sinners to be baptized, Luke put the emphasis on John's preaching a baptism of repentance for the forgiveness of sins from God's word (vv. 2, 4-6, 18). baptism. Baptism was a symbol of spiritual cleansing. In Israel, it was reserved for pagan Gentiles who converted to Judaism. Surprisingly, John called for those who were already God's people to undergo baptism. While other ritual washings were self-administered, John called people out to be baptized by him. Perhaps this pointed to the distinct message John preached (vv. 4-9). John preached by the Jordan River because it provided access to water for baptism. repentance. Means to turn from sin toward God. It involves conviction of one's sin (2 Cor. 7:10), which leads to confession before God (see Ps 32:1-5; Prov. 28:13; 1 John 1:8-10). The sincerity of one's repentance is then seen in a changed life (v. 10-14). forgiveness of sins. The result of repentance and faith (see Exod. 34:6-7; Isa. 31:6-7; Acts 2:37-41). This is the inward spiritual change is symbolized in the act of baptism (1 Pet. 3:21).

John's preaching fulfilled the vision of Isa. 40:3-5, which Luke quoted in these verses. The imagery comes from the ancient world's custom of preparing for the arrival of powerful leaders. The city's citizens would go out, expanding and smoothing out the roughness of the roads. This allowed for the visit to begin with greater ceremony and dignity. But the Lord's vision to Isaiah was far grander. Here was a super-highway being greater than has ever been seen before. This was fitting for the Lord's arrival and the spiritual upheaval it would bring as salvation came to the nations (2:26, 30). John called for the hearts of the people to be changed in preparation for his coming (1:17).

wilderness. Luke picked up the narrative thread from 1:80. Make ready. The essence of John's role as the Messiah's forerunner (1:17, 76; Acts 13:24).

Poetic expressions that point to the total removal of any obstacle to God's salvation for his people. The physical barriers also point to spiritual barriers. The humble and needy will be saved while the proud and idolatrous will be judged (see Isa. 2:6-22; 42:14-17; 57:14-17; 63:11-14).

Luke showed the inclusion of the Gentiles in salvation (see 2:30-32; Matt. 28:18; Acts 10:34-43).

In this section Luke give three examples of John preaching (Luke 3:7-9, 10-14, 15-17). His first sermon is eschatological (Luke 3:3-9) and states that the Kingdom of God has come (see below). Therefore John stresses repentance. In his second discourse (Luke 3:10-14), John gives various ethical instructions describing the fruits that naturally accompany true repentance. Royal subjects (cf. 1 Pet. 2:9) of God's Kingdom act differently. We also learn therefore that baptism (a work, Eph. 2:10) does not save. In his last discourse (Luke 3:15-17), John announces the coming Messiah. He follows this with a concluding summary of his ministry (Luke 3:18) and a historical summary of what will then transpire (Luke 3:19-20) .

John saw the crowds coming out to him to be baptized. His words to them were prophetic. He says:

You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance. And do not begin to say to yourselves, 'We have Abraham as our father.' For I tell you that out of these stones God can raise up children for Abraham. The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

John under the Spirit says repent because the Kingdom of God ("coming wrath") has come (see below). The Kingdom of God is inaugurated in the life, death, and resurrection of Christ, it continues in the Church today, and will come into its fullness in the consummation of all things at the Second Coming.

John calls his hearers snakes. God's enemies are often called snakes (Isa. 14:29; 59:5; Jer. 46:22). So, John is warning the people that God's Kingdom is here now, but their hearts are not right with God. The reference to "coming wrath" alludes to the Day of the Lord (Isa. 13:9; 30:23; Zeph. 2:2-3; Mal 3:2; 4:1, 5). This a strong warning is directed at those who claimed Abraham as father. Merely being a Jew would not deliver a person from the coming wrath. Mere association with the Old Testament Church, or any other Church, would not do. The need of the hour, rather every hour, is repentance.

Repentance means a change of mind, to alter one's direction, or modify one's perspective on something, or change sides or points of view. As Paul says to go "from" previously serving idols "to" serving the living God (1 Thess. 1:9-10; cf. Luke 6:43-45; 13:6-9). True repentance (2 Cor. 7:10) is the proper response to the Gospel's message (Luke 24:47).

True repentance may be identified. The gift of repentance given by the Spirit (2 Tim. 2:24-26) is accompanied with true change; with true fruit. "Fruit" in the Greek is plural, so John is saying fruitfulness, multiple types of fruit. John states a few of the changes those who truly repent will see. The repentant trees will bare fruit.

In Luke 3:11 he mentions the tunic. The tunic was an undergarment. Normally only one was worn. John suggested that the man who had two should give the spare to someone without one, and the prophet applied the same principle to food. In Luke 3:12 the tax collector is mentioned. That is the agents of Roman taxation (men who bid for the taxing rights of a city). They would pay the Romans what they bid and collect more for themselves. There was a strong temptation for them to enrich themselves by collecting much more than the amount due. Then in Luke 3:14 we see the Kingdom command of don't extort. John admonished all to be honest. All four Gospels include an account of the ministry of John the Baptist as he called people to repentance in preparation for the coming of Jesus. Only Luke's Gospel tells us of John's answers to questioners who were uncertain about what all this meant to them. See WCF 23.3; HC 110.

So, John points them to their homes, jobs, and personal relationships. True repentance is a matter of the heart and results in change in everyday behavior. In other words, "Love the Lord your God with all your heart, all your soul, all your strength, and all your mind. Also, Love your neighbor the same as you love yourself" (Luke 10:27). Be Good Samaritans (Luke 10:25-37). This is the fruit that accompanies true God-given repentance.

The ax is already at the root of the trees (Luke 3:9). The poised ax makes it clear that any unfruitful tree will be removed and burned. Repent for the Kingdom and its judgment is here! This phrase points to certain and speedy judgment. fire. A symbol of judgment (cf. Deut. 32:22; Isa. 26:11). Like his contemporaries, John expected the Messiah simultaneously to bring salvation for God's people and judgment against God's enemies. When Jesus did not do this, serious questions were raised in John's mind (Matt. 11:3). Jesus explained that the Kingdom of God was coming in a way that had not been previously foreseen.

With such powerful teaching, the people wondered if John might be the Christ (Luke 3:15). However, John answered them saying:

"I baptize you with water. But one more powerful than I will come, the thongs of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire. His winnowing fork is in his hand to clear his threshing floor and to gather the wheat into his barn, but he will burn up the chaff with unquenchable fire."

Not only is the Kingdom of God here, so is its King, so is its Messiah, Immanuel, God with us (Matt. 1:23; cf. Isa. 9:6; Luke 1:31-33). Messianic speculations were in the air, but John stated clearly that he himself was not the Messiah. One greater than John was coming, whose sandals he was not worthy to untie (Luke 3:15-16). In the rabbinic schools, a student did not pay his teacher. He was required to perform services - but not the loosing of the sandal, which was considered too menial. John took a lowly place.

The Christ would baptize with the Holy Spirit and with fire (Luke 3:16-17). The Holy Spirit represented God's blessing as well as fire, which points to judgment (Luke 3:9). The winnowing fork also implied judgment. It was used to throw the crop into the air after it had been trodden by oxen. This separated the chaff (which was then burned) from the grain.

John taught the people many things about the Good News of the Kingdom (Luke 3:18). Then Luke tells us of John's imprisonment and death (Luke 3:19). Herod Antipas divorced his wife and married his niece Herodias, who had been married to his own brother (see note on Mark 6:18). John denounced this immoral act, so Herod confined him in prison in the fortress of Machaerus, east of the Dead Sea. The message of the Kingdom is not received the same by all.

vipers. A non-specific word that includes a variety of poisonous snakes. The implication of John's statement is that some in ethnic Israel were living faithlessly as the Serpent's seed (see Gen. 3:15; Isa. 59:5; John 8:44). warned. Like snakes fleeing a burning pile of brush, these were coming for baptism to escape wrath (see Isa. 13:9; 30:27). But they were not sincere. They lacked faith and the fruits of true repentance. children of Abraham. Many of those who went to John had pride in their Jewish heritage and trusted in it to make them right before God (see John 8:39-40, 53). John's harsh message was meant to awaken people to their sin and need to trust God.

ax . . . root of the trees. Israel is often pictured as a tree in the Old Testament (see Isa. 10:33-34; Jer. 11:16-17; Joel 2:21-25). John said the tree was so rotted that the divine axe of judgment was lined up and ready to strike at the root (see 13:6-9; Isa. 10:34).

Genuine repentance is seen in changed behavior (see note on 3:3, 8). John gave specific instructions on what the fruit of repentance looked like.

True faith is evidenced by a concern for the poor (see Jam. 1:27). This was clear in the Old Testament (Job 31:16-20; Isa. 58:7; Ezek. 18:7) as a theme in Luke's Gospel (6:30; 12:33; 14:12-14; 16:9; 18:22). tunic. Garment worn against the skin under a cloak. One might wear two for extra warmth weather.

Tax collectors. Jews who worked for Rome to collect taxes. They were allowed to collect extra money for their own wages, but many collected far more than reasonable. This made them wealthy at the expense of others. Many despised them as thieves and betrayers of their own people, complicit with Roman oppression. They were considered outcasts to Jewish society (5:27-32; 7:34; 15:1; 18:9-14; 19:1-10).

soldiers. Probably local police who worked for Herod Antipas rather than Roman soldiers (see note on 3:1). John called them to balance their authority with compassion and not abuse their position.

Though some suspected John was the Christ (v. 15), he pointed away from himself to Jesus as the Christ. Specifically, he emphasized the greater ministry Jesus would have (see note on 1:31-33). powerful. An idea rooted in the Old Testament expectations for the Christ. God himself is a powerful redeemer (Deut. 10:17; Jer. 50:34), and he promises to give strength to Jesse's descendent (2 Sam. 22:33; Isa. 11:2). Jesus would be powerful because he was anointed by God's Spirit (vv. 21-22; Acts 10:38). sandals. The disciples of Jewish rabbis would often become like servants to the rabbis. However, those disciples were not expected to untie the rabbi's sandals. That was considered too demeaning even for a Hebrew slave. Such was the glory of Christ, that John considered himself unworthy the lowliest of tasks for him (see Acts 13:25). baptize . . . Holy Spirit and with fire. Not two, but one baptism. The Spirit and fire together are a reference to Isa. 4:4-5 where Israel was purified. Some were judged and others were made holy to be with God. This promised baptism accomplishes something similar. It would divide people into those who receive the Christ and those who reject him (see 12:49-53; 17:29-30). It brings judgment on some and purification for the others (see v. 17; Isa. 66:24; Joel 2:30; Mal. 4:1).

winnowing fork. Farm tool used to separate wheat and chaff. The wheat would be collected and stored in the barn while the chaff was gathered up and burned. This imagery of the separation of wheat and chaff pointed to Christ's division of humanity (see note on 2:34-35).

Luke closed out this scene by summarizing the rest of John's ministry. As he moved from John to Jesus, he explained John's faithfulness to the end. John was bold in his preaching, even before the most powerful political rulers. Specifically, John condemned the marriage of Herod to his half-brother's wife, Herodias. They began a relationship while married to others and divorced in order to marry each other. John condemned the actions, which resulted in his imprisonment and eventual death (see 9:7-9; Matt. 14:1-12; Mark 6:14-29).