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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》