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.