Luke Chapter 3
The Work of John the Baptist
A. The Mission of John the Baptist
1. (Luke 3:1–2a) The time is described in reference to the contemporary political and religious leaders.
Text:
“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” (Luke 3:1–2a, NKJV).
Historical Framework
Luke begins his record of John’s ministry by anchoring it firmly in history. The fifteenth year of Tiberius Caesar places us around A.D. 27–29. Chronology in the ancient world can be complex, but Luke is not vague or mythical; he is deliberate in establishing a verifiable timeline. This demonstrates his precision as a historian. Unlike pagan myths that begin with “once upon a time,” Luke situates the events of the gospel in concrete history.
The mention of Tiberius Caesar underscores the cruelty of Rome. Tiberius was notorious for his suspicion and severity, ruling with a cold, harsh hand. Pontius Pilate, the governor of Judea, was infamous for massacres of Jewish people and for his deliberate insensitivity to their religious concerns. The tetrarchs, Herod, Philip, and Lysanias, inherited the corruption of their father, Herod the Great, and governed their regions with oppression and moral compromise. These names remind us that the Roman Empire, especially in its distant provinces, was riddled with moral corruption and political brutality.
Archaeology has confirmed the historicity of these rulers, further strengthening the reliability of Luke’s account. Inscriptions, coins, and other findings verify their existence and reigns at this exact time. Thus, the gospel rests on historical certainty, not religious speculation.
Religious Context
Luke also mentions Annas and Caiaphas. Caiaphas held the official title of High Priest, yet Annas, his father-in-law, wielded the true influence. Annas had been deposed by Rome but remained the power behind the priestly family. This arrangement reflected the political corruption that had infiltrated even the religious leadership of Israel. The priesthood, which was meant to serve God and shepherd His people, had become entangled with political maneuvering and self-interest.
The discovery in 1990 of the ossuary (burial box) inscribed “Joseph, son of Caiaphas” gives historical support to the biblical record. The remains inside were of a man around sixty years old, consistent with what is known of Caiaphas from this period. This archaeological evidence once again confirms the accuracy of Luke’s historical detail.
Theological Implications
The mention of corrupt political and religious leaders at the outset of John’s ministry sets the stage for God’s intervention. Into this darkness, God would send a prophet, not aligned with the halls of power, but proclaiming repentance in the wilderness. John’s mission was to confront both political corruption and religious hypocrisy with the message of God’s coming kingdom.
This introduction also highlights a larger biblical pattern. God often raises up His messengers during times of widespread corruption. Just as Elijah confronted Ahab and Jezebel, John would confront Herod and the corrupt priesthood. God always ensures that His truth is proclaimed, even when the world is dominated by corruption and falsehood.
Notes
Luke anchors the ministry of John in the broader sweep of history, showing that Christianity is rooted in fact, not myth.
The corruption of the Roman rulers and the Jewish priesthood provides the moral backdrop against which John’s fiery call to repentance shines all the more brightly.
The contrast is deliberate: while the world’s rulers were concerned with power, control, and self-preservation, God was preparing His forerunner to call Israel back to holiness and to announce the Messiah.
The Work of John the Baptist
B. The Ministry of John the Baptist
2. (Luke 3:2b–3) The ministry of John the Baptist.
Text:
“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” (Luke 3:2b–3, NKJV).
The Word of God Came to John
“The word of God came to John the son of Zacharias in the wilderness.” From his youth John had lived in seclusion, as Luke previously recorded: “So the child grew and became strong in spirit, and was in the deserts till the day of his manifestation to Israel” (Luke 1:80, NKJV). His life of isolation prepared him for his unique calling. At the appointed time, the word of God broke into his life, directing him to begin the ministry for which he had been born.
This formula, “the word of God came,” is a familiar Old Testament expression used of prophets such as Jeremiah, Ezekiel, Hosea, and Jonah. It marks John as standing in continuity with the prophetic tradition. He was not self-appointed, nor was his mission a product of human will. His authority was grounded in divine commission. In the wilderness, removed from the corrupt politics of Rome and the compromised priesthood in Jerusalem, John was raised up by God as a prophet to call Israel back to covenant faithfulness and to prepare the way for Messiah.
Luke underscores the historical importance of John’s appearance, noting that “to Luke the emergence of John the Baptist was one of the hinges on which history turned.” With John, the long silence of God’s prophetic voice since Malachi ended. The forerunner had arrived, fulfilling Malachi 3:1, which says, “Behold, I send My messenger, and he will prepare the way before Me. And the Lord, whom you seek, will suddenly come to His temple, even the Messenger of the covenant, in whom you delight. Behold, He is coming,” says the Lord of hosts (NKJV).
Preaching a Baptism of Repentance
John’s ministry is summed up as preaching “a baptism of repentance for the remission of sins.” The word “repentance” is translated from the Greek metanoia, meaning a change of mind that results in a change of direction. Repentance is not merely a feeling of sorrow or regret, though godly sorrow can lead to it (Second Corinthians 7:10). Repentance is an active turning—away from sin and toward God.
The word “remission” carries the sense not only of forgiveness but also of release, liberty, and deliverance. This is the same idea Jesus would later proclaim in Luke 4:18: “The Spirit of the Lord is upon Me, because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed” (NKJV). John’s baptism symbolized a readiness for this liberty in Messiah—a cleansing that marked a radical departure from sin.
The Significance of John’s Baptism
Baptism itself was not a foreign ritual in first-century Judaism. Immersion in water for ceremonial cleansing was practiced in the mikvah baths and especially among communities such as Qumran. However, John’s baptism was shocking because he called Jews to undergo the same ritual typically required of Gentile proselytes. For a Jew to submit to baptism was to admit, “I am as defiled and unclean as a Gentile. I stand in need of cleansing and renewal.” This was a powerful act of humility and repentance.
The difference between John’s baptism and Christian baptism must be carefully noted. John’s baptism was preparatory, identifying an individual with repentance and the need to be cleansed before God. Christian baptism, as Paul explains, is something more: “Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life” (Romans 6:3–4, NKJV). John’s baptism pointed forward; Christian baptism identifies us with the finished work of Christ in His death and resurrection.
Notes
John’s prophetic authority came not from lineage or human recognition but from the direct word of God, marking him as the final Old Testament-style prophet and the forerunner of Messiah.
Repentance is more than sorrow—it is a decisive turn from sin to God. True repentance issues in changed behavior and a new direction of life.
The radical humility of John’s baptism demonstrated the readiness of those who submitted to acknowledge their sinfulness and their desperate need for God’s cleansing.
John’s ministry prepared hearts for Christ. His baptism did not save, but it prepared the way for the One who would save through His death and resurrection.
The Work of John the Baptist
C. John’s Ministry as a Fulfillment of Prophecy
3. (Luke 3:4–6) John’s ministry as a fulfillment of prophecy.
Text:
“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”’” (Luke 3:4–6, NKJV).
Prophetic Fulfillment
Luke explicitly identifies John the Baptist as the fulfillment of Isaiah’s prophecy: “The voice of one crying in the wilderness: ‘Prepare the way of the Lord’” (Isaiah 40:3–5). This prophecy, originally given to Israel during her exile, promised comfort and the announcement of God’s coming to deliver His people. John, therefore, is not a self-proclaimed prophet but the divinely appointed forerunner, the one who fulfills the long-expected promise of Isaiah.
John himself was aware of this calling. Even before his birth, his father Zacharias, filled with the Holy Spirit, had declared: “And you, child, will be called the prophet of the Highest; for you will go before the face of the Lord to prepare His ways, to give knowledge of salvation to His people by the remission of their sins” (Luke 1:76–77, NKJV). Thus, John grew up knowing that his mission was to prepare the way for the Lord’s Messiah.
Prepare the Way of the Lord
John’s central message was preparation. The imagery of preparing a way in the wilderness draws from the ancient practice of kings sending servants ahead to level roads, remove obstacles, and make the path smooth before the king’s arrival. Spiritually, John’s preaching served the same purpose: to call the people to repentance so that their hearts would be ready for the coming King.
The prophecy speaks of divine power at work: valleys filled, mountains brought low, crooked places straightened, and rough ways smoothed. These are tasks far too great for man. They signify that the Messiah comes to transform the very landscape of the human heart and the course of human history. The valleys of despair would be lifted, the mountains of pride humbled, the crookedness of sin straightened, and the roughness of rebellion made smooth.
The Jews of John’s day largely believed that their greatest problem was political—the oppressive rule of Rome. John confronted this false assumption by showing that the real issue was not “them” but “me.” The true bondage was not Rome’s chains but sin’s chains. Before Israel could be prepared for political deliverance, individuals had to be prepared for spiritual deliverance through repentance.
All Flesh Shall See the Salvation of God
The climax of Isaiah’s prophecy is found in the universal scope of salvation: “And all flesh shall see the salvation of God” (Luke 3:6, NKJV). John announced that Messiah’s work would not be limited to Israel alone but would extend to all humanity. This theme, emphasized throughout Luke’s Gospel, is central to the New Testament: salvation is not a national privilege but a divine gift offered to every tribe, tongue, and nation.
The Apostle Paul later echoes this truth, writing in Romans 10:12–13, “For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For ‘whoever calls on the name of the Lord shall be saved’” (NKJV). This universal offer is rooted in John’s prophetic message: the way of the Lord must be prepared in every heart, because Christ’s salvation is for all flesh.
Notes
John the Baptist is directly identified with the prophecy of Isaiah 40:3–5, making him the divinely appointed forerunner of the Messiah.
Preparation for the Lord’s coming involved repentance, a change of heart and life, symbolized by baptism.
The imagery of valleys, mountains, crooked places, and rough ways signifies God’s transformative work in human hearts and lives.
John’s message redirected Israel from looking outward at Rome to looking inward at sin. The true need was reconciliation with God.
The prophetic climax—“all flesh shall see the salvation of God”—reveals the universal mission of Christ. The Messiah came not only for Israel, but for the world.
The Work of John the Baptist
B. The Message of John the Baptist
1. (Luke 3:7–9) John’s message to the multitudes.
Text:
“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 our 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’” (Luke 3:7–9, NKJV).
A Brood of Vipers
John’s opening words are startling: “Brood of vipers! Who warned you to flee from the wrath to come?” This was no gentle introduction designed to win popularity. The expression “brood of vipers” identified the people with deadly, poisonous snakes—offspring of the serpent. It was a sharp rebuke that cut through their self-righteousness and religious pretense. John’s bluntness recalls the language of the prophets, who often confronted Israel with her sin without softening their words.
Calling them a brood of vipers also implied danger. Just as snakes scatter before a fire, so these people were fleeing from the impending wrath of God. Yet John challenged the sincerity of their motives—were they genuinely repentant, or simply hoping to escape judgment without real transformation? His question, “Who warned you to flee?” forced them to examine their hearts.
John’s approach may seem harsh, but it was necessary. Sometimes the hardness of men’s hearts requires hard words to break through. God often uses unusual servants, set apart from cultural norms, to deliver His truth. John, living in the wilderness, clothed in camel’s hair, eating locusts and wild honey, seemed strange by worldly standards. Yet his strangeness highlighted the seriousness of his mission. God does not depend on polished presentation, but on faithful proclamation.
Bearing Fruits Worthy of Repentance
John demanded evidence of true repentance: “Therefore bear fruits worthy of repentance.” Repentance was not to be an empty ritual or shallow emotion. True repentance always produces visible change. Just as a tree is known by its fruit, so genuine repentance is known by transformed behavior.
The Apostle Paul would later write, “But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law” (Galatians 5:22–23, NKJV). The greatest evidence of repentance is a life characterized by love. Paul further emphasized, “Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing” (1 Corinthians 13:1–3, NKJV). Without love, even the most impressive religious acts are worthless.
Thus, John’s call for fruit was not unreasonable. Repentance that bears no fruit is no repentance at all.
Do Not Trust in Abraham
John also warned them not to rely on their heritage for salvation: “And do not begin to say to yourselves, ‘We have Abraham as our father.’” In John’s day it was commonly taught that the merits of Abraham were sufficient to guarantee salvation for his descendants. Some rabbis even declared that Abraham sat at the gates of hell to ensure that no Israelite would enter.
John shattered this false security. Salvation could not be inherited. Spiritual privilege did not excuse the need for personal repentance. God was not obligated to save them simply because of their lineage. In fact, John declared, “For I say to you that God is able to raise up children to Abraham from these stones.” The true children of Abraham are not defined by bloodline but by faith. Paul makes this clear in Galatians 3:7: “Therefore know that only those who are of faith are sons of Abraham” (NKJV).
The Coming Judgment
John closed with a warning of imminent judgment: “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.” The picture is of trees under inspection by the divine Farmer. The ax is already at the root; judgment is not distant but imminent. Trees that fail to produce good fruit will not be spared. They will be cut down and burned—an unmistakable image of eternal judgment.
This warning strips away complacency. Outward rituals, religious heritage, or empty professions will not suffice. Only genuine repentance, evidenced by fruit, will endure the coming judgment. John’s words point forward to Christ, who would later declare: “I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned” (John 15:5–6, NKJV).
Notes
John’s opening rebuke, “brood of vipers,” exposed the hypocrisy of those who came outwardly but without inward change.
Repentance must bear fruit. Genuine transformation produces visible evidence, with love as the central mark.
Heritage and religious privilege cannot save. True children of Abraham are those who share Abraham’s faith.
The image of the ax at the root emphasizes the urgency of repentance. God’s judgment is near, and fruitless lives will be cut off.
The Work of John the Baptist
B. The Message of John the Baptist
2. (Luke 3:10–14) John’s message to specific individuals.
Text:
“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’” (Luke 3:10–14, NKJV).
Practical Instructions for Repentance
When John’s hearers asked, “What shall we do then?” they were not asking for abstract theology but for practical direction. His answers reveal that repentance must bear tangible fruit in daily life. Interestingly, John did not instruct them to retreat from society, join a monastic order, or engage in extraordinary feats of devotion. Instead, his guidance was simple, concrete, and profoundly ethical.
He told the people, “He who has two tunics, let him give to him who has none; and he who has food, let him do likewise.” Repentance, then, meant generosity. Instead of hoarding resources, God’s people were to meet the needs of the poor. This echoes the principle of Micah 6:8: “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?” (NKJV). True repentance is demonstrated in acts of justice, mercy, and humility before God.
John’s demands were not spectacular, but they revealed the heart of God. Integrity in the ordinary things—sharing food and clothing, dealing fairly, refusing to exploit others—is still a true mark of repentance. Many imagine that proving one’s repentance requires dramatic sacrifice, but often the Lord is pleased with faithfulness in everyday actions.
To the Tax Collectors
When the tax collectors came, they also asked, “Teacher, what shall we do?” John’s reply was direct: “Collect no more than what is appointed for you.” The profession of tax collecting was despised because it was built upon abuse. Rome auctioned the right to collect taxes to the highest bidder. The collector then recovered his bid and made his profit by charging whatever he could extract from the people. Dishonesty was not just common, it was expected.
Thus, tax collectors were synonymous with corruption and greed. They were seen as traitors who collaborated with the oppressors, enriching themselves at the expense of their own people. This is why they were hated so intensely and often lumped together with “sinners” in the Gospels.
John did not tell them to abandon their profession altogether, but he commanded honesty. They could no longer exploit their position for personal gain. Repentance meant reforming their practices and refusing to extort their fellow Israelites. Integrity within their occupation would bear the fruit of repentance.
As one commentator noted, “These were the toll-takers, custom-gatherers for the Romans, and most of them greedy gripers. Publicans they were called, because they took up publica, the goods of the empire.” The gospel does not always call for a change in vocation, but it always demands a change in conduct.
To the Soldiers
The soldiers also inquired, “And what shall we do?” John answered, “Do not intimidate anyone or accuse falsely, and be content with your wages.” Soldiers had power, and power often tempts men to abuse. They could use threats or false charges to extort money from the vulnerable. John forbade such corruption. Instead, they were to exercise their authority justly and learn contentment.
This teaching is significant because John did not condemn the military profession. He did not tell the soldiers to abandon their post or renounce the sword. Instead, he called them to integrity within their calling. Soldiering was not inherently sinful, but like every occupation, it carried the temptation to sin. Repentance for a soldier meant restraining abuse of power, resisting greed, and practicing contentment with what they were paid.
This reveals that the kingdom of God transforms people where they are. Farmers, merchants, tax collectors, and soldiers alike could follow God if they lived out repentance in their daily work.
Notes
Repentance produces practical fruit. John’s listeners asked “what shall we do?” and he gave simple, ethical instructions that could be lived out immediately.
Generosity with clothing and food demonstrates love and obedience to God’s call to justice and mercy (Micah 6:8).
Tax collectors were not told to resign but to conduct themselves with honesty, refusing to exploit others. True repentance changes how one carries out their work.
Soldiers were not told to abandon their profession but to practice justice, truth, and contentment, showing that God calls His people to holiness within every vocation.
John’s message proves that repentance is not a mystical abstraction but a concrete lifestyle of obedience, fairness, generosity, and humility before God.
The Work of John the Baptist
B. The Message of John the Baptist
3. (Luke 3:15–18) John points forward to a greater One and a greater baptism.
Text:
“Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or 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 is 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” (Luke 3:15–18, NKJV).
John’s Impact and Humility
The multitudes, stirred by John’s fiery preaching and radical ministry, began to wonder “whether he was the Christ or not.” Their anticipation reveals the messianic expectation that saturated Israel at that time. After centuries without a prophetic voice, John’s bold proclamation of repentance and his call for ethical renewal caused many to question if he himself was the long-awaited Deliverer.
John immediately redirected this expectation: “I indeed baptize you with water; but One mightier than I is coming.” Instead of cultivating his own following, John pointed to the Messiah. He was clear that his role was preparatory. The focus of his ministry was not himself but Christ. His humility shines in his declaration, “whose sandal strap I am not worthy to loose.” In Jewish culture, removing a master’s sandals was considered such a lowly and humiliating task that even disciples could not be commanded to do it. Yet John confessed that he was not even worthy of this menial service to Christ.
John had every reason to boast—his miraculous birth, his prophetic calling, his powerful preaching, and the multitude who followed him. Yet his reverence for the Messiah kept him humble. As Charles Spurgeon once observed, “What was the reason, think you, of John’s always retaining his proper position? Was it not because he had a high idea of his Master, and a deep reverence for him? Ah, brethren, because of our little estimate of Christ, it is often unsafe for the Lord to trust us in any but the very lowest positions.” John’s humility made him a faithful herald of Christ, a rare combination of strictness and meekness.
A Greater Baptism
John distinguished between his baptism and that of the coming Messiah: “He will baptize you with the Holy Spirit and fire.” John’s baptism was symbolic, preparing the heart for repentance. Christ’s baptism would be effectual, bringing the reality of the Holy Spirit. This language echoes the promises of the New Covenant, such as Ezekiel 36:26–27: “I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them” (NKJV).
The baptism with the Holy Spirit was fulfilled at Pentecost. Acts 2:4 records, “And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance” (NKJV). Later, in Acts 19:6, “And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied” (NKJV). This baptism marks the believer’s immersion into the life and power of the Spirit, enabling a walk of holiness and bold witness.
The baptism of fire carries a dual significance. For the repentant, it speaks of purification, just as fire refines gold (Malachi 3:2–3). For the unrepentant, it signifies judgment, as chaff is consumed by fire. God’s Spirit purifies those who believe, but His fire consumes those who remain hardened in sin.
The Winnowing Fan and the Threshing Floor
John further declared, “His winnowing fan is 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.” The imagery is drawn from the threshing floor, where grain was separated from husks. A farmer would toss the grain into the air with a winnowing fork, allowing the wind to blow away the chaff while the heavier wheat fell to the ground.
This imagery reveals the Messiah as Judge, separating the genuine from the false. Judas would be separated from Peter, and one thief on the cross would blaspheme while the other would believe. Christ’s coming divides mankind into two groups: the wheat—those who repent, believe, and bear fruit; and the chaff—those who remain barren and lifeless. The wheat will be gathered into the safety of His barn, but the chaff will face unquenchable fire, an unmistakable image of eternal judgment.
The Broader Scope of John’s Preaching
Luke concludes, “And with many other exhortations he preached to the people.” John’s preaching was not limited to these words. His ministry was filled with urgent appeals for repentance, warnings of judgment, and promises of the coming Messiah. Yet all of his exhortations served one purpose: to prepare hearts for Jesus Christ.
Notes
The people wondered if John was the Messiah, but he humbly directed all glory to Christ.
John emphasized his unworthiness compared to Christ, highlighting the greatness of the One to come.
The baptism of the Holy Spirit brings new life, power, and holiness; the baptism of fire brings purification to the repentant and judgment to the unrepentant.
Christ holds the winnowing fan, symbolizing His authority to separate true believers from false professors.
The image of wheat gathered and chaff burned reminds us of the eternal destinies awaiting all people.
The Work of John the Baptist
B. The Message of John the Baptist
4. (Luke 3:19–20) The boldness of John’s message is illustrated.
Text:
“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” (Luke 3:19–20, NKJV).
John’s Rebuke of Herod
Herod Antipas, the tetrarch of Galilee, was notorious for his moral corruption and political compromises. His relationship with Herodias was both scandalous and unlawful. Herodias was the wife of his half-brother Philip, yet Herod seduced her away and married her. This made her both his sister-in-law and his niece, for she was also the granddaughter of Herod the Great. Such a relationship was a blatant violation of the Law of God.
Leviticus 18:16 states, “You shall not uncover the nakedness of your brother’s wife; it is your brother’s nakedness” (NKJV). Leviticus 20:21 declares, “If a man takes his brother’s wife, it is an unclean thing. He has uncovered his brother’s nakedness. They shall be childless” (NKJV). John the Baptist fearlessly stood upon the authority of God’s Word and publicly condemned Herod’s unlawful union. Unlike the religious leaders who often sought to flatter the powerful, John confronted sin directly, even in the highest political office.
The Cost of Boldness
Luke records, “And for all the evils which Herod had done.” John did not limit his rebuke to Herod’s marriage but denounced the entirety of his corrupt lifestyle. Herod was guilty of injustice, immorality, and the abuse of power. John’s boldness in speaking truth to power illustrates his faithfulness as a prophet. Like Elijah before Ahab, John stood unflinching before Herod, declaring God’s standards regardless of the consequences.
This fearless proclamation came at a cost: “also added this, above all, that he shut John up in prison.” John was arrested and imprisoned because he dared to speak against the ruler’s immorality. The Jewish historian Josephus notes another reason for Herod’s action: “Herod feared lest the great influence John had over the people might put it in his power and inclination to raise a rebellion; for they seemed ready to do anything he should advise.” John’s popularity among the crowds and his moral authority made Herod uneasy. Thus, Herod cloaked his fear of rebellion with the convenient excuse of silencing John’s rebuke.
Theological Significance
John’s imprisonment demonstrates the clash between the kingdom of God and the kingdoms of men. God’s messenger confronted sin and corruption, and the world responded with hostility. This pattern would continue with Christ Himself, who was also rejected, imprisoned, and condemned by corrupt rulers. As Jesus later declared in John 15:20, “Remember the word that I said to you, ‘A servant is not greater than his master.’ If they persecuted Me, they will also persecute you” (NKJV).
John’s courage stands as an example for believers today. Faithfulness to God’s truth may provoke the world’s hostility, but silence in the face of evil is not an option for those who proclaim the Word of God.
Notes
Herod’s marriage to Herodias violated the explicit commands of God’s Law (Leviticus 18:16; 20:21).
John’s rebuke was comprehensive, addressing not only Herod’s unlawful union but “all the evils” of his life.
John’s imprisonment shows the cost of prophetic boldness: speaking God’s truth to corrupt power often brings persecution.
Josephus notes Herod’s fear of rebellion, showing that John’s influence extended beyond religious circles into the political realm.
John’s faithfulness foreshadowed the rejection of Christ and the suffering that His followers must also be willing to endure.
The Work of John the Baptist
C. John Baptizes Jesus
1. (Luke 3:21a) Jesus is baptized along with the others.
Text:
“When all the people were baptized, it came to pass that Jesus also was baptized” (Luke 3:21a, NKJV).
The Response to John’s Ministry
Luke emphasizes the great movement stirred by John’s preaching: “When all the people were baptized.” The multitudes, convicted by his message of repentance, came to the Jordan to confess their sins and to receive baptism as a sign of cleansing and readiness for the coming Messiah. John’s ministry had become a powerful spiritual awakening in Israel, reaching even to tax collectors and soldiers. It was in the midst of this great response that Jesus stepped forward.
Jesus’ Baptism
Luke simply states, “Jesus also was baptized.” The brevity of the statement belies its profound significance. Unlike the others, Jesus did not come to confess sin or to repent, for He was without sin. Scripture affirms His sinlessness repeatedly. Hebrews 4:15 declares, “For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin” (NKJV). First Peter 2:22 says of Him, “Who committed no sin, nor was deceit found in His mouth” (NKJV).
So why was He baptized? Jesus submitted to baptism to identify Himself fully with sinful humanity. He stood in the waters where sinners stood, not because He shared their guilt, but because He came to bear their guilt. This act of identification foreshadowed the cross, where Paul would later write, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21, NKJV).
By being baptized, Jesus publicly aligned Himself with the people He came to save. He did not stand apart from them but with them, entering the same waters of repentance though He Himself had nothing of which to repent. This act reveals the humility of the Son of God, who did not cling to His heavenly glory but came down to identify with His people in every way.
Theological Implications
The baptism of Jesus also marked the formal beginning of His public ministry. Just as priests in the Old Testament were consecrated for service through ceremonial washing (Exodus 29:4; Leviticus 8:6), so Jesus began His ministry with baptism. It was a public declaration that He had come to fulfill all righteousness (Matthew 3:15).
Moreover, His baptism was an act of obedience to the Father’s will. By submitting to John’s baptism, Jesus demonstrated His readiness to carry out His mission as the Servant of the Lord, who would bear the sins of many and bring salvation to all who believe.
Notes
The baptism of Jesus occurred in the midst of Israel’s spiritual awakening under John’s preaching, showing His identification with those He came to save.
Jesus did not need to repent, for He was sinless, but He chose baptism to align Himself with sinful humanity.
His baptism foreshadowed the cross, where He would bear the full weight of humanity’s sin.
This act inaugurated His public ministry and served as His consecration to the mission given by the Father.
The humility of Jesus is displayed in that He, the sinless Son of God, entered waters of repentance to stand with sinners rather than apart from them.
The Work of John the Baptist
C. John Baptizes Jesus
2. (Luke 3:21b–22) The Divine witness to Jesus’ standing as the Son of God.
Text:
“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’” (Luke 3:21b–22, NKJV).
The Role of Prayer
Luke uniquely notes, “And while He prayed.” The other Gospel writers describe the baptism of Jesus, but only Luke highlights that this climactic moment occurred during prayer. This emphasis is consistent throughout Luke’s Gospel, where prayer appears at each critical turning point in Jesus’ life and ministry. Before choosing the apostles (Luke 6:12), at the Transfiguration (Luke 9:29), and in Gethsemane (Luke 22:41), Jesus is portrayed as seeking the Father in prayer. His baptism is no exception—He entered the water not only to identify with humanity but also to commune with His Father. This underscores that the power of His ministry would flow from a life of constant prayerful dependence on the Father.
The Manifestation of the Trinity
Luke records that “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.’” Here, all three Persons of the Trinity are present and revealed in a single moment. The Son submits to baptism, the Spirit descends visibly upon Him, and the Father speaks audibly from heaven.
The Holy Spirit’s descent “in bodily form like a dove” provided visible confirmation of God’s empowering presence upon Jesus. Just as “there appeared to them divided tongues, as of fire, and one sat upon each of them” on the day of Pentecost (Acts 2:3, NKJV), here too God granted a visible sign of His Spirit. The dove, a symbol of purity and peace, indicated that Christ’s mission would not be through political violence but through the Spirit’s power.
As F. B. Meyer observed, “What this scene was in the life of the Lord, Pentecost was for the Church. Then she was anointed for her divine mission among men; the unction of the Holy One rested upon her, to be continued and renewed as the centuries slowly passed.” Christ’s baptism thus inaugurated His Spirit-filled ministry, while Pentecost inaugurated the Church’s Spirit-filled mission.
The Father’s Declaration
The heavenly voice affirmed both Jesus’ identity and His mission: “You are My beloved Son; in You I am well pleased.” These words echo two key Old Testament passages. First, Psalm 2:7 declares, “I will declare the decree: The Lord has said to Me, ‘You are My Son, today I have begotten You’” (NKJV). This psalm is Messianic, proclaiming the kingship of God’s anointed Son. Second, Isaiah 42:1 introduces the Servant of the Lord: “Behold! My Servant whom I uphold, My Elect One in whom My soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles” (NKJV). Together, these echoes identify Jesus as both the royal Messiah and the suffering Servant, the One who would rule in power and yet bear the sins of the people.
The Father’s words declared publicly that Jesus was no ordinary man seeking baptism. He was the sinless Son of God, eternally beloved, fully pleasing to the Father. His baptism was not an act of repentance but of obedience, showing His readiness to fulfill the mission of redemption.
Theological Implications
Jesus began His ministry with both the Father’s affirmation and the Spirit’s anointing. In this moment, His Sonship, His mission, and His divine authority were confirmed. The blessing “In You I am well pleased” assures us that Christ’s identification with sinful humanity was pleasing to the Father, for it was the first step toward the cross.
In Christ, believers share in these blessings. Through union with Jesus, we are adopted as sons and daughters of God. Paul writes in Galatians 4:6–7: “And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, ‘Abba, Father!’ Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ” (NKJV). In Him, we too hear the Father’s declaration of love and acceptance. Likewise, the same Holy Spirit who descended upon Jesus comes to empower and equip us for service.
Notes
Luke alone emphasizes that Jesus was praying when heaven opened, highlighting prayer as the foundation of His ministry.
The baptism of Jesus uniquely revealed the Trinity: the Son baptized, the Spirit descending, the Father affirming.
The Spirit’s descent in the form of a dove symbolized peace, purity, and divine empowerment.
The Father’s declaration combined the royal Messiah of Psalm 2:7 and the Suffering Servant of Isaiah 42:1, showing Jesus’ dual role as King and Redeemer.
In Christ, believers share in the Father’s love and the Spirit’s empowering presence, echoing the blessing and enabling given at Jesus’ baptism.
The Work of John the Baptist
D. The Genealogy of Jesus
1. (Luke 3:23a) The age of Jesus when He began His ministry.
Text:
“Now Jesus Himself began His ministry at about thirty years of age” (Luke 3:23a, NKJV).
Thirty Years of Age
Luke carefully records that Jesus began His public ministry “at about thirty years of age.” This detail is significant both culturally and theologically. In Jewish society, thirty marked the age of recognized maturity and readiness for positions of responsibility. The Old Testament establishes this standard in relation to the priesthood. Numbers 4:2–3 records God’s command to Moses: “Take a census of the sons of Kohath from among the children of Levi, by their families, by their fathers’ house, from thirty years old and above, even to fifty years old, all who enter the service to do the work in the tabernacle of meeting” (NKJV). Priests were consecrated for service at thirty, considered an age of both physical strength and spiritual maturity.
By beginning His ministry at thirty, Jesus fulfilled the typology of the priesthood. Just as the Levitical priests entered their service at that age, so the Great High Priest, Jesus Christ, entered His ministry at the divinely appointed time. This connection underscores His role as the mediator between God and man (Hebrews 4:14–16).
Historical and Theological Parallels
Thirty years was also the age at which Joseph rose to power in Egypt (Genesis 41:46: “Joseph was thirty years old when he stood before Pharaoh king of Egypt; and Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt” NKJV). Likewise, David became king at thirty (2 Samuel 5:4: “David was thirty years old when he began to reign, and he reigned forty years” NKJV). Both Joseph and David serve as foreshadows of Christ—Joseph, who provided bread for the nations, and David, who reigned as the shepherd-king of Israel. Jesus, at thirty, stepped into His role as the Bread of Life and the promised Son of David.
Thus, Luke’s simple statement is rich with typological fulfillment. Jesus’ age not only fit Jewish cultural expectations but also aligned Him with the great figures of Israel’s history and with the priestly requirements of the Law. His ministry did not begin prematurely or randomly; it began at the precise time ordained by God.
Notes
The age of thirty marked full maturity in Jewish society, particularly for those serving in sacred office.
Numbers 4:2–3 sets thirty as the beginning age for priestly service, prefiguring Christ’s priesthood.
Joseph and David both began their significant roles at thirty, foreshadowing the ministry of Christ.
Luke’s detail underscores that Jesus began His public ministry in perfect harmony with God’s timing and prophetic patterns.
The Work of John the Baptist
D. The Genealogy of Jesus
2. (Luke 3:23b–38) Luke’s genealogy of Jesus.
Text (NKJV):
“…being (as was supposed) the son of Joseph, the son of Heli, the son of Matthat, the son of Levi, the son of Melchi, the son of Janna, the son of Joseph, the son of Mattathiah, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, the son of Maath, the son of Mattathiah, the son of Semei, the son of Joseph, the son of Judah, the son of Joannas, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er, the son of Jose, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, the son of Simeon, the son of Judah, the son of Joseph, the son of Jonan, the son of Eliakim, the son of Melea, the son of Menan, the son of Mattathah, the son of Nathan, the son of David, the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon, the son of Amminadab, the son of Ram, the son of Hezron, the son of Perez, the son of Judah, the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, the son of Cainan, the son of Enosh, the son of Seth, the son of Adam, the son of God” (Luke 3:23b–38, NKJV).
A. The Virgin Birth and Genealogical Dilemma
Luke begins with the phrase, “being (as was supposed) the son of Joseph” (Luke 3:23, NKJV). This qualification is vital. Ancient custom traced genealogies through the father, yet Jesus was born of a virgin. Matthew records Joseph’s line to demonstrate Jesus’ legal right to David’s throne, showing His royal claim. Luke traces Mary’s line, demonstrating His actual bloodline as a descendant of David through Nathan, not Solomon.
This dual record resolves two issues. First, it avoids the curse on Jeconiah, also called Coniah, of whom the Lord said, “Record this man as if childless… for none of his descendants shall prosper, sitting on the throne of David, and ruling anymore in Judah” (Jeremiah 22:30, NKJV). Matthew, tracing Joseph’s legal line, includes Jeconiah. If Jesus had been Joseph’s biological son, He could not legally inherit the throne. But being born of Mary, His bloodline came through Nathan, not Solomon, thus bypassing the curse while still fulfilling prophecy.
Second, this distinction preserves both His legal and natural rights. By adoption, He was Joseph’s son and heir to the throne. By birth, He was Mary’s son and a true descendant of David. Thus, Jesus perfectly fulfills both the legal and prophetic requirements of Messiahship.
B. Public Records and Jewish Genealogies
Luke’s record of the genealogy would not have been unusual in first-century Judaism. The historian Josephus, for example, traced his ancestry using public archives. Likewise, Rabbi Hillel, one of Israel’s greatest teachers, proved his descent from King David using the public registers. The Jewish people kept extensive genealogical records, especially concerning priestly lines and Davidic descent. This explains why both Matthew and Luke could present detailed genealogies of Jesus, and why no contemporary critics disputed their claims.
C. Universal Scope of Luke’s Genealogy
Luke uniquely traces Jesus’ ancestry beyond Abraham all the way back to Adam, “the son of God” (Luke 3:38, NKJV). Matthew, writing to a Jewish audience, stops at Abraham, the father of the covenant nation. Luke, however, writes to Gentiles and emphasizes Jesus as the Son of Man, the Savior for all humanity. By connecting Jesus to Adam, Luke shows that He belongs not only to Israel but to all mankind. He is the second Adam (1 Corinthians 15:45–47), the new head of the human race, who brings life where the first Adam brought death.
This would have been shocking to Luke’s original readers. To trace Christ’s lineage beyond Israel to Adam reinforced the universality of the Gospel message: that salvation through Christ is not limited to the Jews but is extended to all nations.
D. Theological Reflections
The Reality of the Incarnation: The genealogy reminds us that Jesus was a real man, born into real history, with a verifiable lineage. He was not a myth but fully human, entering into our world and family line.
The Fulfillment of Prophecy: By being both the legal son of Joseph and the physical son of Mary, Jesus fulfilled every requirement for Messiahship—royal, prophetic, and covenantal.
The Second Adam: By ending with “the son of Adam, the son of God,” Luke points to the parallel between Adam and Christ. Adam failed and brought sin and death; Christ, the second Adam, brings righteousness and life.
The Global Savior: Unlike Matthew, Luke emphasizes Jesus as the Savior of all humanity, not only the covenant people. His genealogy proves His solidarity with all men everywhere.
Virgin Birth and Genealogical Dilemma
Luke begins with, “being (as was supposed) the son of Joseph” (Luke 3:23, NKJV). In Jewish custom, genealogies were traced through the father. The problem arises in the case of the virgin birth. Matthew records Joseph’s line through Solomon, showing Jesus’ legal right to David’s throne. Luke records Mary’s line through Nathan, showing Jesus’ biological descent from David.
This distinction avoids the curse placed upon Jeconiah, also called Coniah, of whom the Lord declared: “Thus says the Lord: ‘Write this man down as childless, a man who shall not prosper in his days; for none of his descendants shall prosper, sitting on the throne of David, and ruling anymore in Judah’” (Jeremiah 22:30, NKJV). Since Joseph’s lineage passed through Jeconiah, Jesus could not have been Joseph’s biological son. By being born of Mary, His bloodline bypassed the curse yet preserved His Davidic heritage.
Thus, Jesus fulfills both requirements: as Joseph’s adopted son, He had the legal claim to David’s throne; as Mary’s son, He carried David’s bloodline through Nathan. Only the virgin birth makes sense of these genealogical differences and upholds the integrity of prophecy.
Genealogical Precision and Jewish Records
The fact that Luke could trace Jesus’ ancestry through dozens of generations was not unusual. The Jewish people maintained public genealogical records, especially for priestly and Davidic families. The historian Josephus traced his own lineage in writing, and it was well known that the great Rabbi Hillel proved his descent from David using official registers.
Until A.D. 70, when Rome destroyed Jerusalem and the Temple, these genealogical archives were accessible. After that destruction, it became impossible to trace one’s lineage with certainty. This means that only Jesus, documented before A.D. 70, could ever verifiably fulfill the genealogical requirements of the Messiah.
The Son of Adam, the Son of God
Luke’s genealogy concludes, “the son of Seth, the son of Adam, the son of God” (Luke 3:38, NKJV). Unlike Matthew, who writes primarily for a Jewish audience and ends with Abraham, Luke traces back to Adam, showing that Jesus is not just the Savior of Israel but the Savior of the world.
This emphasis aligns with Paul’s teaching in 1 Corinthians 15:45–47: “And so it is written, ‘The first man Adam became a living being.’ The last Adam became a life-giving spirit. However, the spiritual is not first, but the natural, and afterward the spiritual. The first man was of the earth, made of dust; the second Man is the Lord from heaven” (NKJV). Adam brought sin and death; Christ, the second Adam, brings righteousness and eternal life.
By linking Christ all the way to Adam, Luke shows that He belongs to the entire human family. His mission is universal—His saving work extends to Jew and Gentile alike.
Encoded Prophetic Message in the Genealogies
The genealogies are not simply lists of names; they are inspired records that often contain embedded prophetic meaning. For example, in Genesis 5 the genealogy from Adam to Noah encodes a redemptive message in the meaning of each name:
Adam = Man
Seth = Appointed
Enosh = Mortal
Cainan = Sorrow
Mahalalel = The Blessed God
Jared = Shall come down
Enoch = Teaching
Methuselah = His death shall bring
Lamech = The despairing
Noah = Comfort, or rest
When read together, the genealogy declares: “Man is appointed mortal sorrow; but the Blessed God shall come down teaching; His death shall bring the despairing comfort.”
This proves that the genealogies are not incidental but carry the fingerprints of divine inspiration. Luke’s genealogy fits this same pattern—it is not an empty record but a testimony to God’s redemptive plan in Christ.
Theological Implications
Historical Reality: The genealogy grounds Jesus in verifiable history, affirming His true humanity.
Virgin Birth: The differences between Matthew and Luke necessitate the virgin birth as the only explanation that preserves prophetic consistency.
Messianic Credentials: Jesus is both the legal heir to David’s throne and the physical descendant of David through Mary.
Universal Savior: Luke’s extension of the genealogy to Adam shows that Christ is the Savior of all mankind, not Israel alone.
Second Adam: Jesus succeeds where Adam failed, restoring what was lost through sin.
Divine Design: The genealogies reveal encoded messages of redemption, proving the inspiration and unity of Scripture.
Notes
Matthew traces Joseph’s line through Solomon; Luke traces Mary’s line through Nathan.
The phrase “as was supposed” preserves the virgin birth while following Jewish custom.
The genealogical records, available before A.D. 70, validated Jesus’ descent. After the Temple’s destruction, no rival claimant could ever prove such lineage.
Luke’s genealogy ends with Adam and God, presenting Jesus as the universal Savior and the second Adam.
The encoded message in Genesis 5 demonstrates God’s foreordained plan of salvation, confirming that Christ is central to all of history.
Legal vs. Physical Line: Matthew traces Joseph’s royal line through Solomon; Luke traces Mary’s physical line through Nathan.
Virgin Birth: The phrase “as was supposed” highlights that Jesus was not Joseph’s natural son but born of the Virgin Mary.
Genealogical Records: Jewish archives and temple records preserved family lines, making genealogies like Luke’s verifiable and respected.
Adam to God: The genealogy’s conclusion demonstrates Christ’s unique role as both the Son of Man and the Son of God.
