| Back to Home Page | Back to
Book Index |
Luke Chapter
Three
Luke 3
In chapter 3 we find the exercise of the ministry of the
word towards Israel
and that for the introduction of the Lord into this world.
It is not the promises to Israel and the privileges secured to them by God
nor
the birth of that child who was heir to all the promises; the empire
itself a
testimony to Israel's captivity
being an instrument for the accomplishment of
the word respecting the Lord. The years are here reckoned according to the
reign of the Gentiles. Judea is a province in the hands of the Gentile empire
and the other parts of Canaan are divided under different chiefs
subordinate
to the empire.
The Jewish system continues nevertheless; and the high priests were
there to note the years of their subjection to the Gentiles by their names
and
at the same time to preserve the order
the doctrine
and the ceremonies of the
Jews
as far as could be done in their circumstances at that period.
Now the word of God is ever sure
and it is when the
relationships of God with His people fail on the side of their faithfulness
that God in sovereignty maintains His relationship by means of communications
through a prophet. His sovereign word maintains it when there are no other
means.
But in this case Jehovah's message to His people had a
peculiar character; for Israel was already ruined
having forsaken the Lord.
The goodness of God had still left the people outwardly in their land; but the
throne of the world was transferred to the Gentiles. Israel was now called to
repent
to be forgiven
and to take a new place through the coming of the
Messiah.
The testimony of God is therefore not in connection with
His ordinances at Jerusalem
although the righteous submit to them. Nor does
the prophet call them back to faithfulness on the ground on which they were. It
is His voice in the wilderness
making His paths straight
in order that He may
come
as from without
to those who repented and prepared themselves for His
coming. Moreover
since it was the Jehovah Himself who came
His glory should
not be confined within the narrow limits of Israel. All flesh should see the
salvation wrought by God. The condition of the nation itself was that out of
which God called them to come by repentance
proclaiming the wrath that was
about to fall upon a rebellious people. Besides
if God came
He would have
realities
the true fruits of righteousness
and not the mere name of a people.
And He came in His sovereign power
which was able to raise up out of nothing
that which He would have before Him. God comes. He would have righteousness as
to man's responsibility
because He is righteous. He could raise up a seed unto
Abraham by His divine power
and that from the very stones
if He saw fit. It
is the presence
the coming of God Himself
that here characterises everything.
Now
the axe was already at the root of the trees
and each was to be
judged according to its fruits. It was in vain to plead that they were Jews; if
they enjoyed that privilege
where were its fruits? But God did not accept any according
to man's estimate of righteousness and privilege
nor the proud judgment the
self-righteous might form of others. He addressed Himself to the conscience of
all.
Accordingly the publicans
objects of hatred to the Jews
as instruments of the fiscal oppression of the Gentiles; and the soldiers
who
executed the arbitrary mandates of the kings
imposed on the people by the
Roman will
or that of heathen governors
were exhorted to act in accordance
with that which the true fear of God would produce
in contrast with the
iniquity habitually practised in accordance with the will of man; the multitude
were exhorted to practical charity
while the people
considered as a people
were treated as a generation of vipers
on whom the wrath of God was coming. Grace
dealt with them in warning of judgment
but judgment was at the door.
Thus
from verses 3-14
we have these two things: in 3-6
the position of John towards the people as such
in the thought that God
Himself would soon appear; in 6-14 his address to the conscience of
individuals; verses 7
8
9 teaching them that the formal privileges of the
people would afford no shelter in the presence of the holy and righteous God
and that to take refuge in national privilege was only to bring wrath upon
themselves-for the nation was under judgment and exposed to the wrath of God.
In verse 10 he comes to details. In verses 15-17 the question as to the Messiah
is solved.
The great subject however of this passage-the great truth
which the testimony of John displayed before the eyes of the people-was that
God Himself was coming. Man was to repent. Privileges
granted meanwhile as
means of blessing
could not be pleaded against the nature and the
righteousness of Him who was coming
nor destroy the power by which He could
create a people after His own heart. Nevertheless the door of repentance was
open according to His faithfulness towards a people whom He loved.
But there was a special work for the Messiah according to
the counsels
the wisdom
and the grace of God He baptised with the Holy Ghost
and with fire. That is to say
He brought in the power and the judgment which
dispelled evil
whether in holiness and blessing
or in destruction.
He baptises with the Holy Ghost. This is not merely a
renewal of desires
but power
in grace
in the midst of evil.
He baptises with fire. This is judgment that consumes the
evil.
This judgment is thus applied to Israel
His
threshing-floor. He would gather His wheat in safety elsewhere; the chaff
should be burnt up in judgment.
But at length John is put in prison by the regal head of
the people. Not that this event took place historically at that moment; but the
Spirit of God would set forth morally the end of his testimony
in order to
commence the life of Jesus
the Son of man
but born the Son of God in this
world.
It is with verse 21 that this history begins
and in a
manner both wonderful and full of grace. God
by John the Baptist
had called
His people to repentance; and those on whom His word produced its effect came
to be baptised by John. It was the first sign of life and of obedience. Jesus
perfect in life and in obedience
come down in grace for the remnant of His
people
goes thither
taking His place with them
and is baptised with the
baptism of John as they were. Touching and marvellous testimony! He does not
love at a distance
nor merely in bestowing pardon; He comes by grace into the
very place where the sin of His people had brought them
according to the sense
of that sin which the converting and quickening power of their God had wrought
in them. He leads His people there by grace
but He accompanies them when they
go. He takes His place with them in all the difficulties of the way
and goes
with them to meet all the obstacles that present themselves; and truly
as identifying
Himself with the poor remnant
those excellent of the earth
in whom was all
His delight
calling Jehovah His Lord; and making Himself of no reputation
not
saying that His goodness extended to God
not taking His eternal place with
God
but the place of humiliation; and
for that very reason
of perfection in
the position to which He had humbled Himself
but a perfection that recognised
the existence of sin
because in fact there was sin
and it behoved the remnant
to be sensible of it in returning to God. To be sensible of it was the
beginning of good. Hence He can go with them. But in Christ
however humble
grace might be
His taking that path with them was grace that wrought in
righteousness; for in Him it was love and obedience
and the path by which He
glorified His Father. He went in by the door.
Jesus therefore
in taking this place of humiliation
which the state of the beloved people required
and to which grace brought Him
found Himself in the place of the fulfilment of righteousness
and of all the
good pleasure of the Father
of which He thus became the object
as in this
place.
The Father could acknowledge Him
as the One who
satisfied His heart in the place where sin and
at the same time
the objects
of His grace
were found
that He might give free course to His grace. The
cross was the full accomplishment of this. We shall say a word on the
difference when speaking of the temptation of the Lord; but it is the same
principle as to Christ's loving will and obedience. Christ was here with the
remnant
instead of being substituted for them and put in their place to atone
for sin; but the object of the Father's delight had
in grace
taken His place
with the people
viewed as confessing their sins [1] before God
and presenting themselves to God
as concerned in them
while by this really morally out of them
and renewed in
heart to confess them
without which the Lord could not have been with them
except as a witness to preach grace to them prophetically.
Jesus having taken this position
and praying-appearing
as the godly man
dependent on God and lifting up His heart to God
thus also
the expression of perfection in that position-heaven opens to Him. By baptism
He took His place with the remnant; in praying-being there-He exhibited
perfection in His own relationship with God. Dependence
and the heart going up
to God
as the first thing and as the expression
so to say
of its existence
is the perfection of man here below; and
in this case
of man in such
circumstances as these. Here then heaven can open. And observe
it was not
heaven opening to seek some one afar from God
nor grace opening the heart to a
certain feeling; but it was the grace and perfection of Jesus which caused
heaven to open. As it is said
"Therefore doth my Father love me
because
I lay down my life." Thus also it is the positive perfection of Jesus [2] that is the reason of heaven's opening.
Remark also here that
when once this principle of reconciliation is brought
in
heaven and earth are not so far from each other. It is true that
till
after the death of Christ
this intimacy must be centred in the Person of Jesus
and realised by Him alone
but that comprised all the rest. Proximity was
established
although the grain of wheat had to remain alone
until it should
"fall into the ground and die." Nevertheless the angels
as we have
seen
could say
"Peace on earth
the good pleasure [of God] in men."
And we see the angels with the shepherds
and the heavenly host in the sight
and hearing of earth praising God for that which had taken place; and here
heaven open upon man
and the Holy Ghost descending visibly upon Him.
Let us examine the import of this last case. Christ has
taken His place with the remnant in their weak and humble condition
but in it
fulfilling righteousness. The entire favour of the Father rests upon Him
and
the Holy Ghost comes down to seal and anoint Him with His presence and His
power. Son of God
man on earth
heaven is open to Him
and all the affection
of heaven is centred upon Him
and upon Him associated with His own. [3] The first step which these humbled souls
take in the path of grace and of life finds Jesus there with them
and
He
being there
the favour and delight of the Father
and the presence of the Holy
Ghost. And let us always remember that it is upon Him as man while Son of God.
Such is the position of man accepted before God. Jesus is
its measure
its expression. It has these two things-the Father's delight
and
the power and seal of the Holy Ghost; and that in this world
and known by him
who enjoys it. There is now this difference
already noticed
that we look by
the Holy Ghost into heaven where Jesus is
but we take His place down here.
Let us contemplate man thus in Christ-heaven open-the
power of the Holy Ghost upon Him and in Him-the testimony of the Father
and
the relationship of the Son with the Father.
It will be remarked that the genealogy of Christ is here
traced
not to Abraham and David
that He should be the heir of the promises
after the flesh
but to Adam; in order to exhibit the true Son of God a man on
earth
where the first Adam lost his title
such as it was. The last Adam
the
Son of God
was there
accepted of the Father
and preparing to take upon
Himself the difficulties into which the sin and fall of the first Adam had
brought those of his race who drew nigh to God under the influence of His
grace.
The enemy was through sin in possession of the first
Adam; and Jesus must gain the victory over Satan
if He would deliver those who
are under his power. He must bind the strong man. To conquer him practically is
the second part of the christian life. Joy in God
conflict with the enemy
make up the life of the redeemed
sealed with the Holy Ghost and walking by His
power. In both these things the believer is with Jesus
and Jesus with him.
[1] He
took it in and with the godly remnant
in the act which distinguished them from
the unrepentant
but was the right place of the people
the first act of
spiritual life. The remnant with John is the true Jew taking his true place
with God. This Christ goes with them in.
[2]
Remark here
Christ has no object in heaven to fix His attention on
as
Stephen; He is the object of heaven. So He was to Stephen by the Holy Ghost
when heaven was open to the saint. His Person is always clearly evident
even
when He puts His people in the same place with Himself or connects Himself with
them. See on this Matthew.
[3] I do
not speak here of the union of the church with Christ in heaven
but His taking
His place with the remnant
who come to God through grace
led by the efficacy
of His word
and by the power of the Spirit This is the reason I apprehend that
we find all the people baptised
and then Jesus comes and is associated with
them.
── John Darby《Synopsis of Luke》
Luke 3
Chapter Contents
John the Baptist's ministry. (1-14) John the Baptist
testifies concerning Christ. (15-20) The baptism of Christ. (21
22) The
genealogy of Christ. (23-38)
Commentary on Luke 3:1-14
(Read Luke 3:1-14)
The scope and design of John's ministry were
to bring
the people from their sins
and to their Saviour. He came preaching
not a
sect
or party
but a profession; the sign or ceremony was washing with water.
By the words here used John preached the necessity of repentance
in order to
the remission of sins
and that the baptism of water was an outward sign of
that inward cleansing and renewal of heart
which attend
or are the effects of
true repentance
as well as a profession of it. Here is the fulfilling of the
Scriptures
Isaiah 40:3
in the ministry of John. When way
is made for the gospel into the heart
by taking down high thoughts
and
bringing them into obedience to Christ
by levelling the soul
and removing all
that hinders us in the way of Christ and his grace
then preparation is made to
welcome the salvation of God. Here are general warnings and exhortations which
John gave. The guilty
corrupted race of mankind is become a generation of
vipers; hateful to God
and hating one another. There is no way of fleeing from
the wrath to come
but by repentance; and by the change of our way the change
of our mind must be shown. If we are not really holy
both in heart and life
our profession of religion and relation to God and his church
will stand us in
no stead at all; the sorer will our destruction be
if we do not bring forth
fruits meet for repentance. John the Baptist gave instructions to several sorts
of persons. Those that profess and promise repentance
must show it by
reformation
according to their places and conditions. The gospel requires
mercy
not sacrifice; and its design is
to engage us to do all the good we
can
and to be just to all men. And the same principle which leads men to
forego unjust gain
leads to restore that which is gained by wrong. John tells
the soldiers their duty. Men should be cautioned against the temptations of
their employments. These answers declared the present duty of the inquirers
and at once formed a test of their sincerity. As none can or will accept
Christ's salvation without true repentance
so the evidence and effects of this
repentance are here marked out.
Commentary on Luke 3:15-20
(Read Luke 3:15-20)
John the Baptist disowned being himself the Christ
but
confirmed the people in their expectations of the long-promised Messiah. He
could only exhort them to repent
and assure them of forgiveness upon
repentance; but he could not work repentance in them
nor confer remission on
them. Thus highly does it become us to speak of Christ
and thus humbly of
ourselves. John can do no more than baptize with water
in token that they
ought to purify and cleanse themselves; but Christ can
and will baptize with
the Holy Ghost; he can give the Spirit
to cleanse and purify the heart
not
only as water washes off the dirt on the outside
but as fire clears out the
dross that is within
and melts down the metal
that it may be cast into a new
mould. John was an affectionate preacher; he was beseeching; he pressed things
home upon his hearers. He was a practical preacher; quickening them to their
duty
and directing them in it. He was a popular preacher; he addressed the
people
according to their capacity. He was an evangelical preacher. In all his
exhortations
he directed people to Christ. When we press duty upon people
we
must direct them to Christ
both for righteousness and strength. He was a
copious preacher; he shunned not to declare the whole counsel of God. But a
full stop was put to John's preaching when he was in the midst of his
usefulness. Herod being reproved by him for many evils
shut up John in prison.
Those who injure the faithful servants of God
add still greater guilt to their
other sins.
Commentary on Luke 3:21
22
(Read Luke 3:21
22)
Christ did not confess sin
as others did
for he had
none to confess; but he prayed
as others did
and kept up communion with his
Father. Observe
all the three voices from heaven
by which the Father bare
witness to the Son
were pronounced while he was praying
or soon after
Luke 9:35; John 12:28. The Holy Ghost descended
in a bodily shape like a dove upon him
and there came a voice from heaven
from God the Father
from the excellent glory. Thus was a proof of the Holy
Trinity
of the Three Persons in the Godhead
given at the baptism of Christ.
Commentary on Luke 3:23-38
(Read Luke 3:23-38)
Matthew's list of the forefathers of Jesus showed that
Christ was the son of Abraham
in whom all the families of the earth are
blessed
and heir to the throne of David; but Luke shows that Jesus was the
Seed of the woman that should break the serpent's head
and traces the line up
to Adam
beginning with Eli
or Heli
the father
not of Joseph
but of Mary.
The seeming differences between the two evangelists in these lists of names
have been removed by learned men. But our salvation does not depend upon our
being able to solve these difficulties
nor is the Divine authority of the
Gospels at all weakened by them. The list of names ends thus
"Who was the
son of Adam
the son of God;" that is
the offspring of God by creation.
Christ was both the son of Adam and the Son of God
that he might be a proper
Mediator between God and the sons of Adam
and might bring the sons of Adam to
be
through him
the sons of God. All flesh
as descended from the first Adam
is as grass
and withers as the flower of the field; but he who partakes of the
Holy Spirit of life from the Second Adam
has that eternal happiness
which by
the gospel is preached unto us.
── Matthew Henry《Concise Commentary on Luke》
Luke 3
Verse 2
[2]
Annas and Caiaphas being the high priests
the word of God came unto John the
son of Zacharias in the wilderness.
Annas being high priest
and Caiaphas — There could be but one high priest
strictly speaking
at once. Annas
was the high priest at that time
and Caiaphas his sagan or deputy.
Verse 4
[4] As it is written in the book of the words of Esaias the prophet
saying
The voice of one crying in the wilderness
Prepare ye the way of the Lord
make
his paths straight.
Verse 5
[5]
Every valley shall be filled
and every mountain and hill shall be brought low;
and the crooked shall be made straight
and the rough ways shall be made
smooth;
Every valley shall be filled
… — That is
every hinderance shall be removed.
Verse 6
[6] And
all flesh shall see the salvation of God.
The salvation of God — The Saviour
the Messiah.
Verse 8
[8] Bring forth therefore fruits worthy of repentance
and begin not to say
within yourselves
We have Abraham to our father: for I say unto you
That God
is able of these stones to raise up children unto Abraham.
Say not within yourselves
We have Abraham to
our father — That is
trust not in your being members
of the visible Church
or in any external privileges whatsoever: for God now
requires a change of heart; and that without delay.
Verse 10
[10] And
the people asked him
saying
What shall we do then?
He answereth — It
is not properly John
but the Holy Ghost
who teaches us in the following
answers
how to come ourselves
and how to instruct other penitent sinners to
come to Christ
that he may give them rest. The sum of all this is
Cease to do
evil
learn to do well. These are the fruits worthy of repentance.
Verse 20
[20]
Added yet this above all
that he shut up John in prison.
He shut up John —
This circumstance
though it happened after
is here mentioned before our
Lord's baptism
that his history (that of John being concluded) may then follow
without any interruption.
Verse 21
[21] Now
when all the people were baptized
it came to pass
that Jesus also being
baptized
and praying
the heaven was opened
Jesus praying
the heaven was opened — It is observable
that the three voices from heaven
see Luke 9:29
35; John 12:28; by which the Father bore witness to
Christ
were pronounced either while he was praying
or quickly after it. Matthew 3:13; Mark 1:9.
Verse 23
[23] And
Jesus himself began to be about thirty years of age
being (as was supposed)
the son of Joseph
which was the son of Heli
And Jesus was —
John's beginning was computed by the years of princes: our Saviour's by the
years of his own life
as a more august era.
About thirty years of age — He did not now enter upon his thirtieth year (as the common translation
would induce one to think) but he now entered on his public ministry: being of
such an age as the Mosaic law required. Our great Master attained not
as it
seems
to the conclusion of his thirty-fourth year. Yet what glorious
achievements did he accomplish within those narrow limits of time! Happy that
servant
who
with any proportionable zeal
despatches the great business of
life; and so much the more happy
if his sun go down at noon. For the space
that is taken from the labours of time
shall be added to the rewards of
eternity.
The son of Heli —
That is
the son-in-law: for Heli was the father of Mary. So St. Matthew writes
the genealogy of Joseph
descended from David by Solomon; St. Luke that of
Mary
descended from David by Nathan. In the genealogy of Joseph (recited by
St. Matthew) that of Mary is implied
the Jews being accustomed to marry into
their own families.
Verse 38
[38]
Which was the son of Enos
which was the son of Seth
which was the son of
Adam
which was the son of God.
Adam the son of God —
That is
whatever the sons of Adam receive from their human parents
Adam
received immediately from God
except sin and misery.
── John ‘Wesley《Explanatory Notes on Luke》
Chapter 3. Duties of the Forerunner
Crooked
Rough
I. John the
Baptist
the Forerunner
II. Baptism and
Prayer of Jesus
III. The
Genealogy of Jesus the Son of Man
── Chih-Hsin Chang《An Outline of The New Testament》