Luke 03.15-22 | The Forerunner and the Messiah

Luke 03.15-22

What we will study today is The Forerunner and the Messiah…01. John’s Testimony About the Christ (Luke 03.15-18); 02. John Rebukes Herod (Luke 03.19-20); and 03. The Baptism of Jesus (Luke 03.21-22).

01. John’s Testimony About the Christ (Luke 03.15-18)

Dr. Luke tells us that “…the people were in a state of expectation and all were wondering in their hearts about John, as to whether he was the Christ” (Luke 03.15).

The phrase “state of expectation” in Greek is one Greek word (G4328. prosdokaw prosdokao pros-dok-ah’-o) that means to anticipate, to expect, to look for. The word for “wondering” in Greek (G1260. dialogizomai dialogizomai dee-al-og-id’-zom-ahee) means to bring together different reasons, to reckon up the reasons, to reason, revolve in one’s mind, deliberate.

It was only natural that the people were wondering if John was the Messiah (HaMashiach), the Christ, because he urged the people to repent of their sins (Luke 03.03; Luke 03.08-14). The Jerusalem Talmud also said, “If Israel repented but one day, the Son of David would immediately come.” (Jerusalem Talmud Taanith 64a) It is interesting that the people would think that there is a chance that John was the Messiah (HaMashiach), since John was from the tribe of Levi (Luke 01.05), while the Messiah (HaMashiach) was known to be from the tribe of Judah (Genesis 49.09-10; Hebrews 07.14; Revelation 05.05). When this was made known to John, he did all that he could to straighten out their error. “As for me, I baptize you with water; but One is coming who is mightier than I, and I am not fit to untie the thong of His sandals…” (Luke 03.16, see also John 01.19-28; John 03.28-29).

John was mighty, coming in the power of Elijah (Luke 01.17), but John tells the people that the Messiah (HaMashiach) “is mightier than I” (Luke 03.16). John modestly refuted the thought that he was the Messiah (HaMashiach) by saying that he was “not fit to untie the thong of His sandals” (Luke 03.16). The untying of the sandals, possibly to get the feet ready to be washed (Luke 07.44), was the role or duty of the slaves, as well as the duty of a disciple towards his teacher. John was stating here in Luke 03.16 that he was not worthy to do the service of a slave or of a disciple to Jesus.

John’s baptism (G907. baptizw baptizo to be completely immersed) was a physical baptism of repentance in water in preparation for the coming Messiah (HaMashiach) (Luke 03.16). The baptism of Jesus was a spiritual baptism of “the Holy Spirit” that purifies (“fire”) the soul (Luke 03.16; Acts 02.01-04).

The baptism by “fire” (Luke 03.16) seems to be a reference to the purifying work of judgment that the Messiah (HaMashiach) will accomplish (Malachi 03.02-03).

Luke 03.17 A farmer separates the chaff from the wheat by using the winnowing fork, throwing it into the air to allow the chaff, the inedible part of the wheat, to blow away in the afternoon breeze. He then gathers the wheat in his granary and burns the useless chaff. In the same way the Messiah (HaMashiach) as the Judge of the world, will deal with those who are unbelievers, casting them into the eternal lake of fire (Revelation 20.15).

Here in Luke 03.17 the word “unquenchable” is the Greek word (G762. asbestov asbestos) which means not extinguished, perpetual, not to be quenched. Fire is a frequently recurrent emblem of the Holy Spirit, both in the Old and New Testament and it is not always destructive. The refiner’s fire melts metal, and the impurities are scraped away. Water washes the surface, fire pierces to the heart. The Messiah (HaMashiach) will also be the One to divide the true from the false, to separate the wheat from the chaff; the winnowing fan is in His hand. Just as one thief blasphemed Jesus on the cross, the other believed (Luke 23.39-43).

John was like the best man at a wedding. He knew his calling and purpose, and that was to introduce the Messiah (HaMashiach) to the people and then get out of the way, no longer attracting attention to himself.

Luke 03.18 The phrase “preached the gospel” in the Greek (G2097. euaggelizw euaggelizo) is where we get the English word evangelize and means to announce good news.

02. John Rebukes Herod (Luke 03.19-20)

The word “tetrarch” (Luke 03.19) just means a person who rules over a fourth of the country. When Herod the Great died in 4bc, his estate was divided among three of his sons, Archelaus, Herod Antipas, and Philip, who married Salome (sal-o-may).

John “reprimanded” Herod Antipas, “reprimanded” in the Greek means (G1651. elegcw elegcho) to tell a fault, to rebuke, to reprove.

Solomon said, “A scoffer does not love one who reproves him, He will not go to the wise.” (Proverbs 15.12)

The Gospel of Matthew and the Gospel of Mark also tells us that the reason why John was imprisoned because “John had been saying to Herod, “It is not lawful for you to have your brother’s wife.” (Matthew 14.03-04; Mark 06.17-18) This was Herod Antipas, the son of Herod the Great. Herod the Great was the Herod who ordered the death of all male babies two years old and younger when he realized that the Magi tricked him (Matthew 02.16-18). After the death of Herod the Great, Joseph and his family came back to Nazareth from Egypt (Matthew 02.13-15) when Archelaus began his reign over Judea (Matthew 02.19-23). Herod the Great married his second wife (out of ten), Mariamne I and they had a couple of sons, most notably Aristobulus. Aristobulus married Bernice of Salome and they had a daughter named Herodias. Herodias married her uncle, Herod Philip and they had a daughter named Salome. Herodias then married her other uncle Herod Antipas, who John rebuked for marrying his brother’s wife (Matthew 14.01-05). Herodias didn’t like John the Baptist (Mark 06.17-20), and at Herod Antipas’ birthday, Herodias had her daughter, Salome (from her first marriage with Herod Antipas’ brother, Herod Philip) dance seductively for stepfather. Herod Antipas was so pleased with the dance of his stepdaughter Salome, he offered to reward her in any way that she desired. Herodias prompted Salome to ask for the head of John the Baptist on a platter (Matthew 14.06-12; Mark 06.21-29). Salome then married Philip the Tetrach (her great-uncle), the son of Herod the Great and Cleopatra of Jerusalem (Herod the Great’s fifth wife). The ministry of John the Baptist lasted about only six months, maybe at most a year, ending with his imprisonment by Herod Antipas.

Last time we mentioned that John was a lot like Elijah in how bold he was in standing up to those in authority who were breaking the commandments of God (1Kings 17.01; 1Kings 18.17-40; 2Kings 01.01-16; Matthew 14.01-12; Mark 06.17-29). Elijah stood up to Ahab, King of Israel much like John stood up to Heron Antipas in the same way.

03. The Baptism of Jesus (Luke 03.21-22)

We saw last time that the nation of Israel was starting to lose hope for the coming of the Messiah (HaMashiach). They had been overrun by foreign powers, the Maccabees had come and gone, and the Kingdom of Heaven had not appeared. In their mind, there was no Messiah (HaMashiach). They saw that they were under Roman rule “…when Pontius Pilate was governor of Judea…” (Luke 03.01), and they would have wondered why Jacob’s prophesy to Judah on his deathbed in Genesis 49.10 was left unfulfilled. Around 12ad Josephus (The Jewish War 02.08.01) and history tells us that the Romans took away capital punishment from the Jews. In the mind of the Jews, this took away the foundation of their government, which is to be able to put to death those who deserved it (Exodus 21.12; Exodus 21.15-17; Exodus 22.19; Exodus 31.14-15; Exodus 35.02; Leviticus 19.20; Leviticus 20.02; Leviticus 20.09-16; Leviticus 20.27; Leviticus 24.16-17; Leviticus 24.21). On this day when Rome took capital punishment away from the Jews, we know that the Jewish people went out and wept because they believed that the Messiah (HaMashiach) had not come and they could not understand how God can do this. Shiloh (rest) in Genesis 49.10 is another name of Jesus! We know that at this time, Jesus the Messiah (Yeshua HaMashiach) was already alive (about sixteen years old) and they did not recognize Him as a boy, and of course, even as a man! Shiloh was here, on earth, as a young man even though the political scene was dim and dark for the Jews.

Malachi’s message (Malachi 04.05-06) was the final authentic revelation from God to the nation of Israel, and that ended with a curse, until John the Baptist shattered the four hundred years of silence with his proclamation of “Repent, for the kingdom of heaven is at hand.” (Matthew 03.02) John was preaching the need for them to be baptized and repent of their sins (Luke 03.03). His message was not “Repent, in order that the Kingdom of heaven may come, but, because it has come.” The hope that God would send His Messiah (HaMashiach), down to earth to deliver the children of Israel from the bondages of Rome and the Gentiles was the prevailing thought of most Jews at this time.

They looked at the promises of the coming kingdom in Zechariah 14.09 and Daniel 07.13-14 and were in expectation that they would be fulfilled here in this time and place. But they didn’t realize that this was in reference to the Second Coming of the Messiah (HaMashiach) and not the first. For when Jesus was asked by Pilate “Are You the King of the Jews?” (John 18.33) and Jesus answered: “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.” (John 18.36). According to the rabbinic view of that time, the terms “Kingdom”, “Kingdom of Heaven” and “Kingdom of God” were all one and the same. In fact the word “heaven” was often used instead of “Lord or YHWH” to avoid being familiar with the most sacred name of God, YHWH. The Book of Matthew records the only use of “Kingdom of Heaven” (about thirty times). And now the air is pierced with the cry from John the Baptist, “Repent, for the kingdom of heaven is at hand.” (Matthew 03.02), “The next day he saw Jesus coming to him and said, “Behold, the Lamb of God who takes away the sin of the world!” (John 01.29) The preaching of John was not one of armed resistance, but to repentance, which most knew at this time knew that nationwide repentance preceded the Kingdom of the Messiah: “If Israel repented but one day, the Son of David would immediately come.” (Jerusalem Talmud Taanith 64a).

One day after all the people had been baptized, Jesus came to John to be baptized in the Jordan River. John at first refused to baptize Jesus (Matthew 03.13-15). In Matthew 03.14 we read the phrase “tried to prevent”, which in the Greek (G1254. diakwluw diakoluo) means to hinder, prevent, separation, to separate by shutting, shut out and it implies earnest resistance. John knew that Jesus was the perfect Son of God who had no need to repent of sin. Why then did Jesus, the perfect, spotless Lamb of God (John 01.29; 1Peter 01.19) need to be baptized?

-His baptism identified with the sinners that He came to save.

-His baptism was the official start of His ministry (Luke 03.23; Acts 01.21-22; Acts 10.37-38).

-His baptism He said was necessary because it was “…to fulfill all righteousness.” (Matthew 03.15) This was why Jesus did all that He did in His life. This is why He was in subjection to His parents (Luke 02.51), why He was brought back to live in Nazareth (Luke 02.39), and why He lived how He lived that we see recorded for us in the Gospels.

The word “us” in Matthew 03.15 is in reference to the Trinity: Father, Son, and Holy Spirit. Not to John and Jesus.

-His baptism was a picture of His work of redemption (Matthew 20.22; Luke 12.50).

-His baptism of suffering on the cross that God fulfilled all righteousness (Matthew 03.15).

-The baptism of Jesus also showed us the answer to the question that Jesus posed to the priest and scribes (Matthew 21.23-27; Mark 11.27-33; Luke 20.01-08).

Other Gospel writers describe the baptism of Jesus, but only Luke points out that it happened “while He was praying” (Luke 03.21). Luke tells us more about the prayers of our Saviour than the other Gospel writers. As the perfect Son of Man, Jesus depended on His Heavenly Father to meet His needs (Luke 09.28-29; John 12.27-28). While Jesus was being baptized and praying, Dr. Luke tells us in Luke 03.21 that, “heaven was opened”. The Jews knew about baptism, for they would baptize Gentile proselytes. But John baptized Jews, which was unusual and strange. For a Jew to allow himself to be baptized, he was essentially saying that he was as bad a heathen Gentile. So when these Jews were being baptized, it was a sign of humility and repentance. Jesus was identifying Himself with the sinners that He came to save (Philippians 02.01-08).

Luke 03.22 The three persons of the Trinity are all manifested at once. The Holy Spirit came in bodily form like a dove. The voice of God the Father was heard, and the beloved Son was baptized. Peter, in his first epistle, compared the baptism to the flood of Noah, by saying that “Corresponding to that (to the flood of Noah), baptism now saves you--not the removal of dirt from the flesh, but an appeal to God for a good conscience--through the resurrection of Jesus Christ,” (1Peter 03.21). It would almost seem symbolic that the baptism of Jesus would be marked with the Holy Spirit coming upon Him like a dove. For it was Noah who sent out a dove (Genesis 08.08-12) to see if the judgment of the flood waters had decreased. The name Noah means, “rest”, and Jesus said to “Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS.” (Matthew 11.29) The Spirit descending on the Son was foretold in Isaiah 42.01 and Isaiah 61.01.

This is one of three recorded times when the Father spoke from Heaven (Transfiguration-Luke 09.28-36; In His last week before the cross-John 12.28).

Luke 03.01-14 | The Ministry of John

Luke 03.01-14

What we will study today in The Ministry of John…01. The Setting of John’s Ministry (Luke 03.01-03); 02. The Prophecy of John’s Ministry (Luke 03.04-06); and 03. The Message of John’s Ministry (Luke 03.07-14).

Between Luke 02.52 and Luke 03.01, we have a period of eighteen years. In Luke 03.01-22 we have the ministry of John specifically mentioned. In the rest of this Gospel, we don’t see the ministry of John mentioned except for in reference to what he did (Luke 05.33; Luke 07.22-33; Luke 09.19; Luke 11.01; Luke 16.16; Luke 20.03-06), a question that John had for Jesus (Luke 07.18-20), and referencing his death (Luke 09.07-09).

What we possibly see in the general overall silence of the Gospels in regards to the childhood of both John and Jesus (outside of His time in the Temple as a twelve year old in Luke 02.39-52) is that the focus is not to be on their physical growth, but on their growth spiritually.

The focus of John’s ministry was to show people their sins and the Saviour who could cleanse them from their sins. He came preaching the coming of the Messiah (HaMashiach), not a denomination or political party.

01. The Setting of John’s Ministry (Luke 03.01-03)

When we started this Gospel, we saw in Luke 01.01-04 that the Gospel of Luke is filled with more precise medical terms than any other New Testament book, and that Luke was very detailed in recording dates. We can see that he did exhaustive research (Luke 01.01-03a), thus making him essentially the first church historian.

If Dr. Luke was an imposter or had something to hide, then he did a horrible job at it! For he gave us a detailed account of the time period when John began his ministry, that when this Gospel was penned, those reading it could refute it if he wasn’t accurate.

Here Dr. Luke does it again, identifying the specific time when John the Baptist began his public ministry.

Luke 03.01 “Now in the fifteenth year of the reign of Tiberius Caesar…”

Caesar Augustus (Octavian) was the Roman ruler in Luke 02.01. He reigned from 27bc-14ad. Caesar Augustus was not his name, but instead it was his title. Caesar means “emperor” and Augustus means “revered,” “honored” or “esteemed”. In fact it is after him that we have the name of our eighth month because it was in that month that he had some of his greatest victories.

Caesar Augustus died in 14ad and was succeeded by his stepson Tiberius, who was the emperor during the ministry of John and Jesus (Luke 03.01). Tiberius actually became the co-regent of Caesar Augustus in 11ad, which would put the fifteenth year of Tiberius Caesar right around 26ad, the beginning of the ministry of John.

Luke 03.01 “…when Pontius Pilate was governor of Judea…”

Tiberius appointed Pontius Pilate the fifth governor of Judea in 26ad and reigned until he was removed in 36ad.

Pilate was the Roman Ruler who had Jesus crucified and buried (John 18.28-19.42). We know from extrabiblical sources that Pilate was a cynical (John 18.38), proud and arrogant man who was brutal in his reign (Luke 13.01).

Luke 03.01 “…and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Ituraea and Trachonitis,”

This was Herod Antipas, the son of Herod the Great.

Herod Antipas was the Herod who imprisoned and beheaded John the Baptist (Matthew 14.01-12; Mark 06.17-29; Luke 03.20; Luke 09.07-09), and he played a role in the sham of a trial of Jesus (Luke 23.06-12).

The word “tetrarch” just means a person who rules over a fourth of the country. When Herod the Great died in 4bc, his estate was divided among three of his sons, Archelaus, Herod Antipas, and Philip. Philip was tetrarch of the area northeast of Galilee.

Luke 03.01 “and Lysanias was tetrarch of Abilene,”

Not much is really known of Lysanias the tetrarch of Abilene. Abilene is in modern day Lebanon, north of Israel, west of Damascus.

Look back towards the beginning of Luke 03.01 “…when Pontius Pilate was governor of Judea…” Notice that the area of Judea was under Roman rule, thus fulfilling what Jacob prophesied to his sons (specifically Judah) on his deathbed in Genesis 49.10.

Around 12ad we know from Josephus (The Jewish War 02.08.01) and history that the Romans took away capital punishment from the Jews. In the mind of the Jews, this took away the foundation of their government, which is to be able to put to death those who deserved it. On this day when Rome took capital punishment away from the Jews, we know that the Jewish people went out and wept because they believed that the Messiah (HaMashiach) had not come and they could not understand how God can do this.

Look again at what Jacob prophesied in Genesis 49.10. Shiloh (rest) another name of Jesus! We know that at this time, Jesus the Messiah (Yeshua HaMashiach) was already alive (about sixteen years old) and they did not recognize Him as a boy, and of course, even as a man! Shiloh was here, on earth, as a young man even though the political scene was dim and dark for the Jews.

Luke 03.02 Dr. Luke tells us that there were two high priests in Israel at this time. This shows us that the nation was in religious chaos at this time. According to Numbers 35.25, the office of the high priest was for life for the descendants of Aaron, but the Romans did not like the concentration of power in one person so they frequently changed the high priests. Annas had been appointed high priest by Quirinius (Luke 02.02), governor of Syria in 6ad and remained as high priest until Valerius Gratus, procurator of Judea in 15ad, removed him. Annas was succeeded by his five sons and by his son-in-law Caiaphas (John 18.13-24). Caiaphas was the fourth after Annas. Annas and Caiaphas were the ones benefitting the most from the moneychangers in the Temple who Jesus drove out twice, at the beginning of His ministry (John 02.13-22) and at the end (Matthew 21.12-17; Mark 11.15-18; Luke 19.45-46). The High Priests at this time were known to be corrupt morally and spiritually.

The fact that Dr. Luke records both Annas and Caiaphas probably means that although Annas was no longer the High Priest, he still continued to preside over the Sanhedrin (John 11.49; Acts 04.06). John records for us that Annas took part in the final condemnation of Jesus in John 18.13. Annas could possibly still have been referred to as the High Priest much in the same way that we still call former presidents of the United States of America as president after they leave office. In 1992, there was discovered what people believed to be the burial place of Caiaphas. It was an ancient burial box from this time period that had an inscription of his name on it.

Luke 03.02 “…the word of God came to John, the son of Zacharias,” the Greek seems to say, “the word of God came upon John”.

This was a common phrase to describe the influence of the Spirit of God on the prophets in the Old Testament, and John the Baptist was considered the last of the Old Testament prophets, even though he is found in the New Testament (Matthew 11.13-14; Matthew 14.05; Matthew 21.26; Mark 11.32; Luke 16.16; Luke 20.06). This phrase was never used of Jesus when He spoke, for He was the Word of God manifested in the flesh (John 01.14)!

John (Matthew 11.13-14; Matthew 16.14; Matthew 17.10; Mark 09.11; Mark 15.35; Luke 09.07-08; John 01.21) was a lot like Elijah in dress (2Kings 01.08; Matthew 03.04), in how bold he was (1Kings 17.01; 1Kings 18.17-40; 2Kings 01.01-16; Matthew 14.01-12; Mark 06.17-29), and that he began his ministry all of a sudden (1Kings 17.01).

The word of God came upon John immediately and directly. It was not through the mediation, yoga, contemplative prayer, walking a labyrinth or any other method that man has come up with to try to hear from God.

These men here in Luke 03.01-02 that Dr. Luke records for us who were in power might be regarded as great men in the eyes of this world. But they were not great in the eyes of God, for when He wanted to speak to men; He avoided the men in the palace and the religious leaders, and sent His message to John the son of the aged priest, Zacharias, and who was now living in the wilderness (Luke 01.80).

Before John came on the scene publicly, the final word that Israel heard was “curse” (Malachi 04.05-06). Failure to heed God’s warnings results in a curse. The Hebrew word for “curse” in Malachi 04.05-06 (H2764. Mrx cherem) means “a dedicated thing which should have been utterly destroyed”. Because Malachi ends with a curse, Jewish scholars during the Middle Ages repeated Malachi 04.05 after reading Malachi 04.06 so that the last words on their lips would not be a curse on their people. People usually remember the last thing that they said, heard or read. The Israelites were to remember that their refusal to obey God would result in judgment. However, they could be delivered by repenting of their sins and being reconciled to God. Malachi’s message was the final authentic revelation from God to the nation of Israel, until John the Baptist shattered the four hundred years of silence with his proclamation of “Repent, for the kingdom of heaven is at hand.” (Matthew 03.02)

Divine revelation did come earlier, but it was in the form of a personal revelation when the angel Gabriel was sent by God to appear to Zacharias the priest and Mary (Luke 01.05-38) and when the Lord appeared to Joseph in a dream (Matthew 01.18-25), but that was a personal revelation from God to these three specific people, and not a national revelation for the nation of Israel.

Luke 03.02 “…in the wilderness.”

The last time that we saw John, it was in Luke 01.80, after The Hymn of Zacharias, when Dr. Luke records for us about John that he “…continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance to Israel.”

Luke 03.03 The three other Gospels all tell us that many of these people coming out to hear John preach were from Jerusalem (Matthew 03.05; Mark 01.04-05; John 03.26) and Bethany (John 01.28). Jerusalem and Bethany are only about two miles apart (John 11.18).

Luke 03.03 “…preaching a baptism of repentance”

John was preaching the need for them to be baptized and repent of their sins. His message was not “Repent, in order that the Kingdom of heaven may come, but, because it has come.” Grace is free and is not earned through repentance (Ephesians 02.08-09). John called on the nation of Israel to repent of its sins in order to receive forgiveness and to be prepared for the coming of the Messiah (HaMashiach). John preaching the need for them to be baptized was to be an outward sign that they had truly repented. John was a true prophet, a voice of morality, speaking out against sin and calling for spiritual renewal. He didn’t just preach against sin, he also proclaimed the good news that the Messiah (HaMashiach) was coming to save the people from their sins.

The hope that God would send His Messiah (HaMashiach), down to earth to deliver the children of Israel from the bondages of Rome and the Gentiles was the prevailing thought of most Jews at this time. They looked at the promises of the coming kingdom in Zechariah 14.09 and Daniel 07.13-14 and were in expectation that they would be fulfilled here in this time and place. But they didn’t realize that this was in reference to the Second Coming of the Messiah (HaMashiach) and not the first. For when Jesus was asked by Pilate “Are You the King of the Jews?” (John 18.33) and Jesus answered: “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.” (John 18.36). According to the rabbinic view of that time, the terms “Kingdom”, “Kingdom of Heaven” and “Kingdom of God” were all one and the same. In fact the word “heaven” was often used instead of “Lord or YHWH” to avoid being familiar with the most sacred name of God, YHWH. The Book of Matthew records the only use of “Kingdom of Heaven” (about thirty times).

The Greek word that is used here in Luke 03.03 for “repentance” (G3341. metanoia metanoia) means a change of mind of those who have begun to abhor their errors and misdeeds, a recognition of sin and sorrow for it and sincere change. The Jews knew about baptism, for they would baptize Gentile proselytes. But John baptized Jews, which was unusual and strange. For a Jew to allow himself to be baptized, he was essentially saying that he was as bad a heathen Gentile. So when these Jews were being baptized, it was a sign of humility and repentance.

We are told in Acts 19.01-05 that the baptism of John was looking forward to the coming Messiah (HaMashiach), while Christian baptism of today looks back to the finished work of Jesus (Romans 06.03-04).

Luke 03.03 “…for the forgiveness of sins;”

This was in fulfillment of what Zacharias had prophesied about his son after the birth of John in Luke 01.77. John was to be the forerunner of the Messiah, whose sacrificial death would confirm the New Covenant (Jeremiah 31.31; Luke 22.20; 1Corinthians 11.25; 2Corinthians 03.06; Hebrews 08.08; Hebrews 08.13; Hebrews 09.15; Hebrews 12.24).

02. The Prophecy of John’s Ministry (Luke 03.04-06)

Dr. Luke affirms for us that John’s ministry was a fulfillment of prophecy, and he quotes from the Greek Septuagint (which is the Old Testament written in Greek in Egypt in about 284bc by seventy scholars, hence the name “Septuagint” which means “seventy” and usually abbreviated as LXX) of Isaiah 40.03-05. John was like the herald who went before the royal procession to make sure the roads were ready for the king. John was called to preach to the people to prepare their hearts for the coming of the Messiah (HaMashiach).

Spiritually the nation of Israel was like a wilderness. They were spiritually dry and had developed a twisted spirituality. The priesthood was corrupt (having two high priests!) on top of the multiple laws that were developed by the religious leaders and their legalism that developed through the years. The religious leaders were legalistic, yet at the same time they were the biggest hypocrites, which only further weakened the spiritual state of the nation. Because of this, they were not bearing any fruit for God. They were called to be a blessing to the Gentiles (Genesis 12.03; Genesis 18.18; Genesis 22.18; Genesis 26.04; Genesis 28.14; Psalm 72.17; Isaiah 60.01-03; Acts 03.25; Galatians 03.08; Galatians 03.14; Galatians 03.08; Galatians 03.08), yet they were disobedient to the commands of the LORD.

Luke 03.05 “‘EVERY RAVINE WILL BE FILLED…” This means that those who are truly repentant of their sins would be saved and satisfied by the Messiah (HaMashiach).

Luke 03.05 “…AND EVERY MOUNTAIN AND HILL WILL BE BROUGHT LOW…” This is possibly in reference to the religious leaders like the Pharisees, Sadducees and the Scribes, all those who were religiously proud and even arrogant and that they would be humbled by the Messiah (HaMashiach).

Luke 03.05 “…THE CROOKED WILL BECOME STRAIGHT…” Those who were dishonest (tax collectors etc. Luke 19.02-08) would have their character straightened out.

Luke 03.05 “…AND THE ROUGH ROADS SMOOTH” Those who were of “rough” attitude; soldiers etc., with bad attitudes and tempers would be calm and gracious.

The message of John was that the Messiah (HaMashiach) is here to accomplish that which is too big for man: filling every valley or ravine, leveling mountains, setting crooked roads straight and make the rough roads smooth. The Jews at this time tried to place the blame on the fact that they were under the bondage of Rome, who was politically oppressing them. But John was sent to show them the problem is not Rome, the problem is your heart.

Luke 03.06 All flesh, meaning both Jews and Gentiles would have the offer of salvation presented to them, though not all will receive and accept it. In the millennial reign of Jesus, this will be completely fulfilled (Isaiah 62.01-02).

03. The Message of John’s Ministry (Luke 03.07-14)

Most of these people who came to see John were not sincere, which is why he called them a “…brood of vipers, who warned you to flee from the wrath to come? (Luke 03.07) He was saying that they were like a bunch of snakes that would flee when a fire comes. There was no sincerity in their hearts, no bearing fruits of true repentance (Luke 03.08). Addressing your audience as a family of snakes is never part of the seeker driven church, as it will not tickle the ears of your audience. John wasn’t interested in preaching a soft message or tickling ears (2Timothy 04.03).

Luke 03.08 John went on to say that if these people were really sincere, they then should repent of their sins. Genuine repentance produces fruits. They shouldn’t think that just because they were descended from Abraham was enough for them. A relationship to a godly person does not make men godly. The mindset of the Jews at this time was that they were saved because of their relationship to Abraham, and that the vials of God’s wrath were to be poured out on the Gentiles. In the Talmud, they believed that the ten plagues that God poured out on Egypt (Exodus 07.14-11.10; Exodus 12.29-32) would be poured out on Rome (Yalkut 1, p56b and 64a). They believed that they were all nobility because of their descent from Abraham, and were thus better than even the proselytes (Baba Mez. 7.1; Baba K. 91a; Jer Chag. 76a). They also taught that Abraham sat at the gates of Gehenna to deliver any Israelite who might have been condemned to Gehenna (Ber. R. 48) because they believed that the good works of Abraham was enough for the salvation of every Jew.

The real children of Abraham are those who place their trust in the salvation of God (John 08.39; Romans 04.11). Plus, as John said, “…that from these stones God is able to raise up children to Abraham.” (Luke 03.08)

The physical descendants of Abraham rejected the Christ. But many Gentiles received Him as Lord and Saviour, thus becoming the spiritual seed of Abraham and children of God. We have been grafted in as Paul says in Romans 11.01-36.

Luke 03.08 “Therefore bear fruits in keeping with repentance” Those who are unrepentant are not God’s children, unlike what is often preached in the emergent church.

Luke 03.09 This is figurative language that John uses here. What he means by this is that the coming of the Messiah (HaMashiach) would test the reality of the repentance of man. Those who do not visibly show fruits of repentance would be condemned. John was not cautious or even indirect when he spoke. He spoke the truth, said it like it was and did it because he loved the people and God, like the great prophets of old. Today, the general perception in church is not to rock the boat, let’s try to just “love one another” and be okay with people’s sins because we are all not perfect. Let’s try to understand one another and not confront sin. The role of a pastor is to confront the false teachers and false teachings that are permeating the church (Titus 01.09) and most don’t know because they haven’t been taught differently.

Luke 03.10 These people were the ones who were convicted by what John was preaching. So they asked how they should demonstrate the genuineness of their repentance.

John gives them specific ways in which they can show that they are truly repentant and sincere.

Luke 03.11 They are to love their neighbors as themselves, share food; clothing or whatever is needed with those in need (James 01.27; James 02.15-26; 1John 03.17).

Luke 03.12-13 The Roman Empire did not have an IRS like we do to collect taxes. What they did was they auctioned the rights to collect taxes to the highest bidder. The only way that a tax collector could cover his costs and make a profit was by collecting more than what was required by Rome, way more above and beyond what Roman required and pocket the extra. Tax collectors were not the most liked people in society because of how crooked they were. John now tells them that they are to be honest in all that they do in collecting the taxes for Rome. Notice here that John does not condemn their vocation, but he does condemn how they go about their vocation.

Luke 03.14 After Judea was made a province of Rome, Rome recruited and paid for Jewish troops to maintain order and other things. Herod the Great and later his son Archelaus were responsible to maintain the troops. Many think that it was to these soldiers that John was talking with, for if they were Gentiles John more than likely would have told them to renounce idol worship and worship the One true God.

Luke 03.14 “…Do not take money from anyone by force…” or put no man in fear. The Greek word for “force” here (G1286. diaseiw diaseio) means to extort money or other property from one by intimidation, to shake thoroughly. The picture of this word is “to take a man by the collar and shake him”. This is referencing a modern day shakedown!

Luke 03.14 “…or accuse anyone falsely…” The Greek word for “accuse falsely” (G4811. sukofantew sukophanteo) means to be a fig-informer and is where we get the word English word “sycophant” from. This originated in Athens and it was an area that grew figs. It was against the law to export figs from this area, and the job of the “sycophant” was to inform the authorities about anyone that they thought was exporting figs. What developed from this was those farmers who were illegally exporting figs, was that they would bride the “sycophant” so that they could export the figs. Over time, the word “sycophant” became a general term of contempt to designate a wicked informer who had a love of extorting money. John was telling these soldiers not to extort money or accuse anyone wrongfully.

This goes in line with the ninth commandment in Exodus 20.16 and the rest of the Mosaic Law (Exodus 23.01; Leviticus 19.11).

Luke 03.14 “…and be content with your wages.” Paul, writing to Timothy about false teachers said, “…godliness actually is a means of great gain when accompanied by contentment.” (1Timothy 06.06) Paul was saying that godliness does not give financial gain, for it is itself a gain when accompanied with contentment. This is of course the opposite of what the false teachers then and now teach. This teaching dominates the “Word of Faith” movement that you often see on TBN, Daystar, Joel Osteen, Kenneth and Gloria Copeland, Benny Hinn and many more! Paul went onto write to Timothy by saying that “If we have food and covering, with these we shall be content. But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction. For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs.” (1Timothy 06.08-10) Paul writing to the church at Philippi said that he has “…learned to be content in whatever circumstances I am.” (Philippians 04.11) The writer of the Letter to the Hebrews said, “Make sure that your character is free from the love of money, being content with what you have; for He Himself has said, “I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU,” so that we confidently say, “THE LORD IS MY HELPER, I WILL NOT BE AFRAID. WHAT WILL MAN DO TO ME?”” (Hebrews 13.05-06)

John tells these soldiers not to extort, slander or be discontented. John did not follow the prevailing teaching of the time by the Jewish religious leaders, who if asked the same thing from a group of people, would have told them to observe the Law and offer sacrifices, and all the additional silly demands that the religious leaders placed on the people. It is important to remember that good works does not save you. Instead good works should be an outward manifestation of the change that took place in your heart.

Andrew, Simon Peter’s brother, was one of these early followers of John the Baptist (John 01.35-42). The fruits that come after are evidence of true repentance. It is seen by the change in lifestyle, manner of speech, attitude etc.

Luke 02.39-52 | In My Father’s House

Luke 02.39-52

What we will study today In My father’s House…01. His Childhood (Luke 02.39-40); 02. His Temple Visit (Luke 02.41-51); and 03. His Adulthood (Luke 02.52).

01. His Childhood (Luke 02.39-40)

Somewhere between Luke 02.38 and Luke 02.39 a very important and well-known description after the birth of Jesus took place. After Jesus was circumcised, and the Simeon and Anna encounter, Joseph and Mary left the Temple area, they most likely returned to Bethlehem. After returning to Bethlehem, the Magi came and brought their gifts of gold, frankincense and myrrh (Matthew 02.01-12). There are some estimates of around three hundred Magi came to worship the King of the Jews, Jesus. Being warned in a dream, Joseph took his family and fled to Egypt (Matthew 02.13-15). Herod realized that he was tricked by the Magi, and ordered the death of all male babies two years old and younger (Matthew 02.16-18). After the death of Herod, Joseph and his family came back to Nazareth (Matthew 02.19-23).

Joseph and Mary were both from Nazareth (Luke 01.26-27; Luke 02.04), and by moving back to Nazareth they confirmed Scripture. Jesus (Yeshua in Hebrew) was a popular name among the Jews, and Jesus was known as Jesus of Nazareth (Matthew 02.22-23; Acts 02.22; Acts 04.10; Acts 22.08; Acts 24.05; Acts 26.09; John 01.45; John 19.19).

Luke 02.40 Luke tells us only one story from the childhood of Jesus. If there were a need for us to know more about the childhood of Jesus, the Holy Spirit would have made sure that it was recorded for us in the Bible. To satisfy our curiosity about what Jesus did as a child, men wrote false accounts of His childhood. The Qur’an even picks up on this as well in Surah 05.110. Some of the crazy and sensational miracles include Jesus talking from the manger, Jesus bringing clay sparrows to life with a clap of His hands, Jesus healing a man who became a mule by a spell cast on him, Jesus healing people with His old bath water, killing another child who bumped into Him and then striking the child’s parents blind for complaining to Joseph and Mary! One reason that we know that these tales are false is because they depict Jesus completely inconsistent with His character that we read about in the Bible. Another reason that we know these “stories” are false is because John records for us in John 02.01-11 that the turning water into wine at the wedding in Cana was His first miracle that He performed. What we do know from His childhood is that He worked with Joseph as a carpenter (Matthew 13.55; Mark 06.03). Where the Scripture hath no tongue, we must have no ears. (Trapp, John. “Commentary on Luke 2”. John Trapp Complete Commentary.)

The word here for “grace” in Luke 01.40 is (G5485) cariv charis khar’-ece. Of course Jesus doesn’t need the saving, redeeming grace that all we, as sinners need because He was sinless. Dr. Luke is telling us that His human nature grew in the grace or favor of God. This same word is translated as “favor” in Luke 01.52. Dr. Luke tells us that the sinless Son of God, while here on earth, found it expedient to grow in the grace and favor of God, so how much more should we put importance on growing in grace and favor with God in our own personal lives?

In His incarnation as a man, Jesus set aside His rights as the Son of God and submitted Himself to the will of the Father (Philippians 02.01-11).

02. His Temple Visit (Luke 02.41-51)

Dr. Luke records for us that Joseph and Mary were faithful in keeping the Law. Every year they would go to Jerusalem for Passover (Luke 02.41). The Feast of Passover was a one-day festival that originated when the children of Israel were in Egypt and the Angel of the LORD “passed over” their homes that had the doorposts covered with the blood of the lambs and all the firstborn of Egypt were killed who did not have the blood on the doorposts (Exodus 12.01-27). Passover was one of the three major annual feasts in Israel, along with Shavu‘ot (aka Feast of Weeks or Pentecost) and Tabernacles (Exodus 23.14-17). Passover was immediately followed by the seven-day Feast of Unleavened Bread, which celebrated the children of Israel being liberated from Egypt (Exodus 12.15; Exodus 12.17; Exodus 12.39; Exodus 13.06-07). So you had eight days in all, and this time was often called “the Feast of Passover” (Luke 02.41) or “Days of Unleavened Bread”.

According to the Law (Exodus 23.17; Exodus 34.23; Deuteronomy 16.16) only the men had to come the Feast of Passover and not the women. There were many rabbis at that time though who tried to strongly encourage women to go as well. For a woman to go when she wasn’t required to attend was a sign of unusual spiritual devotion. By Mary going with Joseph says a lot about her spiritual character.

Luke 02.42 The first mention of Jesus outside of being a baby or a toddler is when He is twelve going to Jerusalem with His parents for Passover. It is important that parents tell their children about their relationship to God and include them in their time of worship. The Jewish teachers said that twelve was the age that a Jewish boy was to learn a trade. This Passover would have been significant for Jesus. Jewish boys become accountable to the Law at the age of thirteen. This milestone is not commemorated in the ceremony known as “Bar Mitzvah” (son of the law). The last couple of Passovers before a boy turned thirteen were important in preparing him for his responsibility to the Law.

Luke 02.43-44 Dr. Luke does not record anything about that Passover, and picks up the account after Passover. At this time, when the Jews would travel for the feasts, they would travel in large caravans. Usually the women and children would be in the front leading the way, while the men and young men followed behind. Relatives and even whole villages would travel together and they all would help keep an eye on the children. During their trip up to Jerusalem (estimate elevation of 2,490 feet), the caravan would often sing some of the Psalms of Ascents, Psalms 120.01-134.03. At the age of twelve, Jesus could have easily gone from one group to another and not be missed. Joseph not seeing Jesus would have assumed that Jesus was with Mary, the women and the children, and Mary not seeing Jesus, would have thought that Jesus was with Joseph, the men and young men. During the day travelling it was not uncommon for families to be scattered throughout the caravan, but at night they would come together. It more than likely would have been nighttime when they discovered that Jesus was not with them.

The Greek word “looking” in Luke 02.44 (G327. anazhtew anazeteo an-ad-zay-the’-o) means to seek out, search through, make diligent search. Joseph and Mary earnestly looked for Him.

Luke 02.45 The Greek word “looking” in Luke 02.45 is the same as in Luke 02.44 (G327. anazhtew anazeteo an-ad-zay-the’-o) means to seek out, search through, make diligent search.

Luke 02.46 This means the third day after they left Jerusalem to go home. So one day traveling toward the Galilee, one day traveling back to Jerusalem, and then on the third day they found Him! During those three days I’m sure Mary’s soul was pierced, like what Simeon had said in Luke 02.35. For those three days, Jesus was dead to Joseph and Mary, but on the third day now they found Him, in His Father’s house, alive (Matthew 12.40)!

Where did they find Jesus? They found Him “sitting in the midst of the teachers” (Luke 02.46) in the Temple. The King James Version translates teachers as doctors. These were the Rabbi’s of the day. The traditional way of teaching in Israel at this time was that the teachers would be seated, with the students sitting in front of them in a semi-circle (Luke 05.17). Dr. Luke tells us that Jesus was “both listening to them and asking them questions.” (Luke 02.46). This method of teaching was common at that time. It was more of a dialogue than a lecture. Paul used this dialogue method in Acts 17.02, where we are told that Paul “reasoned with them from the Scriptures,”. The Greek word for “reasoned” is (G1256) dialegomai dialegomai dee-al-eg’-om-ahee and it means “to say thoroughly, to discuss”. So the students would gather around the rabbi and he would stimulate the conversation by asking questions or making statements. Then the students would respond and get the dialogue going.

This is the only time in the Gospels that Jesus is pictured as a student, from now on He is always pictured as the teacher, the one asking questions from the Jewish teachers (Luke 11.19-20; Luke 13.02-05; Luke 20.41-44).

Luke 02.47 The questions and answers that Jesus gave were so impressive that the rabbis were “amazed” (G1839. existhmi existemi ex-is’-tay-mee). When we have the Word of God hidden in our hearts (Psalm 119.11), we can as David says: “have more insight than all my teachers, For Your testimonies are my meditation.” (Psalm 119.99) I wonder how many of these very same Rabbis that He was talking to here were present when He was in ministry and when they wanted Him to be crucified?

Luke 02.48 They were astonished that He was in the Temple. As they were searching all over Jerusalem for Him, He was calmly sitting in the Temple dialoguing with the rabbis. Mary then asked Him, “Son, why have You treated us this way?” This question seems to be one that was supposed to make Jesus feel guilty, as if He had on purpose tried to cause His parents to suffer. The word “anxiously” here in Luke 02.48 (G3600. odunaw odunao od-oo-nah’-o) means “to torment or distress oneself”. This word is expressive of the most torturing anguish, and is often applied to the distress and pain of a woman in childbirth; it therefore has been used, to describe inexpressible anxiety and distress. This is the same word that Jesus uses to describe the pain of those in Hades (Luke 16.24-25).

Luke 02.49 or “in the things of My Father”

Notice that Mary says, “Your father and I” in Luke 02.48 and Jesus said “My Father’s house”? Mary was focusing on the temporal while the focus of Jesus was on the eternal. David said “One thing I have asked from the LORD, that I shall seek: That I may dwell in the house of the LORD all the days of my life, To behold the beauty of the LORD And to meditate in His temple.” (Psalm 27.04).

The answer of Jesus seems to signify that though they thought that He was lost, yet He was at home, for He was in His Father’s house. In that day it was expected that a son to follow in his father’s business, and that’s what Jesus is stating here! By stating this, we have the first time in Scripture that any person has claimed that God is his personal father. The Jews viewed God as the Father of all because He created all, but no Jew had the nerve to claim God as his father. The way that the Jews thought at this time was that a son was an exact representation of his father, and the phrase “son of” was often used to talk about one who possessed his “fathers” qualities. It was this claim by Jesus later on that would inflame the Jews in John 10.30-33. The Jews (the Pharisees) literally said that they wanted to stone Jesus because He equated Himself with and as God and they accused Him of blasphemy (Matthew 26.65; Mark 02.07; Mark 14.64; John 10.36). Son here does not mean the origin of Jesus like the Jehovah’s Witnesses teach, saying that He was the first of all creation. Instead it means that He has the exact same nature as God. This is why the Jews were so upset with His statements, because He equated Himself as being equal to God. It was this claim of being the Son of God that was a motivation of the Sanhedrin to sentence Him to die (Matthew 26.63-66).

The two other times that we have recorded for us that Jesus talked about the Temple as being His Father’s house were at the beginning of His ministry when He drove out the money-changers (John 02.16) and talking about Heaven (John 14.02). By His response, Jesus was announcing His Divine Sonship and His mission to do the will of the Father (John 04.34; John 05.30; John 06.38-40).

Luke 02.50 Joseph and Mary did not fully understand what Jesus just said to them. They understood that He was the Messiah (HaMashiach), conceived by the Holy Spirit. But the full meaning of His Divine Sonship puzzled them. The disciples also experienced this confusion during the ministry of Jesus (Luke 09.43-45; Luke 18.34).

Luke 02.51 “And He went down with them…” Any trip home from Jerusalem meant you were literally going down, because Jerusalem is built on a mountain.

Luke 02.51 “…and came to Nazareth and He continued in subjection to them;” The relationship that Jesus has with His Heavenly Father did not nullify His responsibility to obey His earthy parents. The knowledge that Jesus had of Himself at this time did not make Him proud or haughty, He still was obedient to His parents. Jesus was obedient to the fifth commandment (Exodus 20.12). In fact, Jesus brought this commandment up with the Pharisees and scribes who complained after seeing His disciples eating with unwashed hands (Matthew 15.01-20; Mark 07.01-13).

The responsibility of a person is to take care of their parents in their old age, which included doing whatever they can financially. But the Jewish scribes came up with a “tradition” that sidestepped this command from the LORD. In their tradition they said it was possible for a person to declare all of his possessions as “Corban” which means “a gift devoted to God”. So if a adult child declared that the resources needed to support his parents were “Corban” then, according to the tradition of the scribes, he was excused from this command of God, and his parents were legally excluded from any claim that they had against their adult child. So despite the tradition of the day, despite the fact that He was the living Son of God, He was obedient to His earthly parents. His obedience to His earthly parents was an essential part of His perfect obedience to the Law of God.

Luke 02.51 Here is the second time (Luke 02.19) that Dr. Luke records for us about Mary treasuring the events surrounding Jesus in her heart.

03. His Adulthood (Luke 02.52)

The Greek word for “increasing” here (G4298. prokoptw prokopto prok-op’-to) means“to increase, make progress” and it carries with it the ides a continuous action. Dr. Luke tells us that Jesus was subject to the normal process of human growth and development. Not only did He grow in wisdom, but also physically. Some might question as to why Jesus needed to come as a baby and live thirty years before He started His ministry. Why couldn’t He just come down to earth, die on the cross and resurrect Himself from the dead? Its because He had to come as a man, He had to go through temptations like we all do, but still living a perfectly righteous life (Matthew 03.15), thus making Himself a perfect sacrifice for all of us sinners (1Peter 03.18). Only then could His righteous be imputed to all who believe and trust in Him, and only then could all of our sins be placed on Him (2Corinthians 05.21).