John the Baptist (Luke 3:1-20)
Luke 3:1-20 - A Verse-by-Verse Breakdown
Introduction: John the Baptist and Jesus
Luke’s Gospel provides rich insight into the message and ministry of John the Baptist, highlighting his role as the forerunner to Jesus. In this passage, John announces the coming kingdom of God and calls the people to repentance, preparing the way for the Messiah. This section offers important lessons on faith, humility, and righteousness. It is also filled with rich prophetic imagery that connects the life and ministry of Jesus to the Old Testament promises. Let’s dive into this passage with a closer look at each section.
3:1-2 - The Historical Context of John’s Ministry
“In the fifteenth year of the reign of Emperor Tiberius, when Pontius Pilate was governor of Judea, and Herod was ruler of Galilee, and his brother Philip ruler of the region of Ituraea and Trachonitis, and Lysanias ruler of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness.”(Luke 3:1-2, NRSV)
In these opening verses, Luke places the beginning of John’s ministry in a precise historical context, which helps his audience understand the time and political atmosphere in which John emerged. The following rulers are mentioned:
• Emperor Tiberius: Tiberius was the Roman emperor from AD 14 to 37. His reign marked the consolidation of the Roman Empire’s power in the Mediterranean.
• Pontius Pilate: Pilate was the Roman governor of Judea from AD 26 to 36. He is most known for his role in the trial of Jesus (Luke 23).
• Herod Antipas: Herod was the ruler of Galilee from 4 BCE to 39 CE and played a significant role in the life of John the Baptist and the early ministry of Jesus.
• Philip the Tetrarch: Philip ruled over the regions of Ituraea and Trachonitis, located northeast of Galilee.
• Lysanias: Lysanias was a ruler of Abilene, a region in present-day Syria.
• Annas and Caiaphas: Both served as high priests. Annas had been high priest but still held significant influence. Caiaphas, his son-in-law, was the acting high priest from AD 18 to 36.
This detailed historical placement serves to underscore the reality of John’s prophetic call amidst real political powers. It places John not in a vacuum, but in a world shaped by empire, political rulers, and religious authorities. (Bailey, 2008, p. 203)
3:3-6 - John the Baptist Preaches Repentance
“He went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah…”(Luke 3:3-4, NRSV)
John’s ministry is characterized by a call to repentance, which is central to his message. The phrase “all the region around the Jordan” indicates that John’s influence spread throughout the Judean wilderness and beyond, attracting people from various towns and villages. The geographical reference also suggests the broad-reaching nature of John’s message—his call wasn’t confined to Jerusalem or the religious elite but was aimed at all people.
John’s baptism is deeply connected to repentance, a theme closely tied to the Old Testament prophets. Baptism here signifies not just purification but a commitment to turn away from sin and return to God. This is in direct contrast to the ritual washings of the Jewish law, as John’s baptism signifies the renewal of a person’s heart in preparation for the Messiah. The wilderness setting evokes the Exodus journey, a place of both testing and promise. Isaiah’s prophecy about the coming of the Lord’s salvation forms the foundation for John’s work. His baptism prepares the people for the coming of the Lord, just as the Israelites were prepared for the Exodus from Egypt. (Hays, 1999, p. 192)
John, in the wilderness, eccentric as he is, is used by God to call many to repentance.
Out in the wilderness, growth.
3:7-9 - John the Baptist says, “Repent and Bear Fruit”
“John said to the crowds that came out to be baptized by him, ‘You brood of vipers! Who warned you to flee from the wrath to come? Bear fruits worthy of repentance. Do not begin to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham.’” (Luke 3:7-8, NRSV)
John’s strong words here, calling the crowd a “brood of vipers,” suggest that he was speaking to those who thought of themselves as righteous merely because of their ethnic lineage or religious identity. The phrase “brood of vipers” indicates a dangerous and deceptive group, often used in the Old Testament to refer to people who might appear one way but are actually corrupt and deceitful (Matt. 12:34). The imagery of snakes is common in the prophetic texts to signify danger, deceit, and judgment. John is urging those who come to him to look beyond superficial claims of heritage and righteousness and instead demonstrate true repentance.
John’s urgent warning about the coming wrath and the need for fruit worthy of repentance reflects the seriousness of his message. The fire he speaks of is likely a reference to judgment—however, it is not necessarily hell as often depicted but a refining fire, purifying those who are truly repentant. John emphasizes that repentance must be demonstrated through actions and life change, not just words. (Schnabel, 2004, p. 178)
3:10-14 - Real Repentance
“And the crowds asked him, ‘What then should we do?’ In reply he said to them, ‘Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.’ Even tax collectors came to be baptized, and they asked him, ‘Teacher, what should we do?’ He said to them, ‘Collect no more than the amount prescribed for you.’ Soldiers also asked him, ‘And we, what should we do?’ He said to them, ‘Do not extort money from anyone by threats or false accusation, and be satisfied with your wages.’”(Luke 3:10-14, NRSV)
John’s response to the people’s question, “What should we do?” shows that repentance isn’t just about spiritual acts but involves practical, ethical living. He calls for concrete actions that demonstrate a transformed heart. The call to share with the poor and to act justly—whether for tax collectors or soldiers—emphasizes the holistic nature of repentance.
The Reformed view stresses that God’s grace and the work of the Holy Spirit change us from the inside out. It is through repentance and the Holy Spirit’s power that the gospel begins to work in us, making us new creations. The change is not merely external, but deeply internal. The fruit of repentance should be evident in how we treat others, especially those marginalized or vulnerable.
Similarly, Jesus’ message echoed John’s. Jesus calls people to love their neighbors and live justly. His Sermon on the Mount and other teachings (e.g., Matthew 5-7) mirror John’s call to repentance by urging his followers to act justly and compassionately.
3:15-17 - The Promise of the Messiah
“As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah, John answered all of them by saying, ‘I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire.’” (Luke 3:15-16, NRSV)
John makes it clear that he is not the Messiah. His ministry is preparatory, offering the people a baptism of repentance. However, the one who is to come—Jesus—will bring the fullness of God’s Spirit and power. John’s statement that he is unworthy to untie the sandals of the Messiah emphasizes the great disparity between himself and the one coming. The phrase “baptize with the Holy Spirit and fire” refers to the transformative power of Christ’s ministry—through the Holy Spirit, believers will be empowered to live holy lives, and fire may symbolize both purification and judgment. (Green, 1997, p. 197)
3:18-20 - Why John the Baptist is in Prison
“So, with many other exhortations, he proclaimed the good news to the people. But when John rebuked King Herod the ruler of Galilee, and his brother’s wife, and all the evil things that he had done, Herod added to them by shutting up John in prison.” (Luke 3:18-20, NRSV)
John’s boldness in proclaiming God’s word didn’t come without consequences. He directly confronted King Herod, calling out his immorality and unlawful marriage. Herod’s response was to imprison John, a harsh reminder that speaking truth to power often leads to persecution. (Nolland, 2002, p. 131)
Conclusion
Luke 3:1-20 is filled with important lessons about repentance, justice, and the coming kingdom of God. John’s message is a call to real change, urging individuals to demonstrate their repentance
Sources:
1. The New International Commentary on the New Testament (NICNT) – Luke by Joel B. Green
2. The Gospel According to Luke by John Nolland (New International Greek Testament Commentary)
3. Luke: Interpretation: A Bible Commentary for Teaching and Preaching by Joseph A. Fitzmyer
4. The Gospel of Luke by William L. Lane (Word Biblical Commentary)
