Read the Passage: John 3

Ministry of John (3:1–14)

Just as Luke gives more information about Jesus’ childhood than do the other Gospel writers, so Luke has more material about John the Baptist than do Matthew, Mark, and John. In Luke 3:1–6 we read about the timing of John’s ministry. While John had been set apart from birth to be the forerunner of Christ (cf. Luke 1:13–17, 76–79), his ministry began in earnest during “the fifteenth year of the reign of Tiberius Caesar” (Luke 3:1). This would have been sometime between 25–29 AD. At this time John began to minister “around the Jordan, preaching a baptism of repentance” (Luke 3:3). John’s ministry, which fulfilled the prophecy of Isa. 40:3–5, included immersing proselytes in water as a public testimony of their prior repentance and forgiveness of sins. Indeed, the act of baptism identifies the one being immersed in water with the death, burial, and resurrection of Jesus Christ.

Luke 3:7–9 gives additional information about John’s ministry and his message. Here John addressed those who came to him, calling some of those gathered a “brood of vipers” (Luke 3:7). Matthew reports that in using this phrase John was specifically speaking to “the Pharisees and Sadducees” (Matt. 3:7). Here in this passage, Luke reveals that many people will be attracted to a given ministry because of large crowds (cf. Luke 3:7). Furthermore, in addressing his listeners, John observes that some will be tempted to base their standing before God on their own heritage or upon tradition. John’s response to these false ideas is to exhort the crowds to “bear fruits worthy of repentance” (Luke 3:8). Next, John soberly warns the multitude that God’s judgement is imminent and that “every tree which does not bear good fruit is cut down and thrown into the fire” (Luke 3:9).

John’s criticism likely surprised the Pharisees and Sadducees, yet it must have also been alarming to the crowds. This is so, for the multitudes surely reasoned that if the religious elite were not redeemed, then there was little hope for the common man. This moved the people to ask John about how they could be saved and about what fruits would signify their salvation. In Luke 3:10–14 John answered by addressing three groups in the crowd. First, in Luke 3:10–11, John instructed the general assembly that they should meet the material needs of others, including such things as food and clothing. Second, in Luke 3:12–13, John exhorted tax collectors not to collect more than they ought. Third, in Luke 3:14, John addressed soldiers, telling them not to abuse their power or position. Note the distinction here between good works that lead to salvation, and good works that stem from salvation.

Identity of John (3:15–20)

Given that John the Baptist was the forerunner of Jesus, it is understandable that some in the crowd wondered if John might be the Christ. Being aware that some were reasoning about his identity, John instructed the multitude that while his was a baptism of water, the Messiah’s baptism would be of fire. Said differently, while everyone can get wet, only true believers will avoid being thrown into the fire of judgment. John clearly wanted the focus of his ministry to be upon Christ, for as John said, “One mightier than I is coming, whose sandal strap I am not worthy to loosen” (Luke 3:16). With this teaching, John was identifying himself as a bond-servant or slave of Christ. Next, Luke briefly mentioned John’s incarceration on account of his rebuke of Herod for marrying Herodias, his brother’s wife. More detailed information about John’s imprisonment can be found at Matt. 14:1–12 and Mark 6:14–29.

Baptism of Jesus (3:21–38)

The baptism of Jesus by John the Baptist is one of the few events in Jesus’ life that is recorded in all four Gospels. It is interesting, however, that Luke’s narrative of Christ’s baptism is the shortest among all the Gospel writers. While this is true, it is noteworthy that Luke alone records that the supernatural occurrences at Jesus’ baptism took place as Jesus was praying (cf. Luke 3:21). From a human standpoint, Christ’s baptism is important, for it connects Jesus’ humanity with that of all mankind. In other words, while Christ did not need to be baptized for the remission of His own sins (cf. Matt. 3:13–15), the act of being baptized identified Jesus with fallen mankind, whose sins do need to be forgiven (cf. 2 Cor. 5:21). From a divine standpoint, Jesus’ baptism is important as it both prefigured Christ’s atonement for sins and communicated Trinitarian unity about the plan of redemption.

Application Questions:

1. Why are there four Gospels in the New Testament? How can we to harmonize narratives that appear in more than one Gospel?
2. Were those whom John baptized redeemed? If so, how could they be saved since Jesus had not yet died on the cross?
3. How would John’s message about fruit that displays love of one’s neighbor been received by the crowds?
4. How can a faithful Christian worker avoid the unwanted spotlight that oftentimes accompanies success?
5. How can we explain the differences between the genealogies of Jesus recorded in Matt. 1:1–17 and Luke 3:23–38?