Lukas 3:2-20

3:2 during the high priesthood ¹  of Annas and Caiaphas, the word ²  of God came to John the son of Zechariah in the wilderness. ³  3:3 He ⁴  went into all the region around the Jordan River, ⁵  preaching a baptism of repentance for the forgiveness of sins. ⁶ 

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ⁷  of one shouting in the wilderness: ⁸ 

‘Prepare the way for the Lord,

make ⁹  his paths straight.

3:5 Every valley will be filled, ¹⁰ 

and every mountain and hill will be brought low,

and the crooked will be made straight,

and the rough ways will be made smooth,

3:6 and all humanity ¹¹  will see the salvation of God.’” ¹² 

3:7 So John ¹³  said to the crowds ¹⁴  that came out to be baptized by him, “You offspring of vipers! ¹⁵  Who warned you to flee ¹⁶  from the coming wrath? 3:8 Therefore produce ¹⁷  fruit ¹⁸  that proves your repentance, and don’t begin to say ¹⁹  to yourselves, ‘We have Abraham as our father.’ ²⁰  For I tell you that God can raise up children for Abraham from these stones! ²¹  3:9 Even now the ax is laid at the root of the trees, ²²  and every tree that does not produce good fruit will be ²³  cut down and thrown into the fire.”

3:10 So ²⁴  the crowds were asking ²⁵  him, “What then should we do?” 3:11 John ²⁶  answered them, ²⁷  “The person who has two tunics ²⁸  must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors ²⁹  also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more ³⁰  than you are required to.” ³¹  3:14 Then some soldiers ³²  also asked him, “And as for us – what should we do?” ³³  He told them, “Take money from no one by violence ³⁴  or by false accusation, ³⁵  and be content with your pay.”

3:15 While the people were filled with anticipation ³⁶  and they all wondered ³⁷  whether perhaps John ³⁸  could be the Christ, ³⁹  3:16 John answered them all, ⁴⁰  “I baptize you with water, ⁴¹  but one more powerful than I am is coming – I am not worthy ⁴²  to untie the strap ⁴³  of his sandals. He will baptize you with the Holy Spirit and fire. ⁴⁴  3:17 His winnowing fork ⁴⁵  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ⁴⁶  but the chaff he will burn up with inextinguishable fire.” ⁴⁷ 

3:18 And in this way, ⁴⁸  with many other exhortations, John ⁴⁹  proclaimed good news to the people. 3:19 But when John rebuked Herod ⁵⁰  the tetrarch ⁵¹  because of Herodias, his brother’s wife, ⁵²  and because of all the evil deeds ⁵³  that he had done, 3:20 Herod added this to them all: He locked up John in prison.

Lukas 7:28-35

7:28 I tell you, among those born of women no one is greater ⁵⁴  than John. ⁵⁵  Yet the one who is least ⁵⁶  in the kingdom of God ⁵⁷  is greater than he is.” 7:29 (Now ⁵⁸  all the people who heard this, even the tax collectors, ⁵⁹  acknowledged ⁶⁰  God’s justice, because they had been baptized ⁶¹  with John’s baptism. 7:30 However, the Pharisees ⁶²  and the experts in religious law ⁶³  rejected God’s purpose ⁶⁴  for themselves, because they had not been baptized ⁶⁵  by John. ⁶⁶ ) ⁶⁷ 

7:31 “To what then should I compare the people ⁶⁸  of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, ⁶⁹ 

‘We played the flute for you, yet you did not dance; ⁷⁰ 

we wailed in mourning, ⁷¹  yet you did not weep.’

7:33 For John the Baptist has come ⁷²  eating no bread and drinking no wine, ⁷³  and you say, ‘He has a demon!’ ⁷⁴  7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ⁷⁵  a glutton and a drunk, a friend of tax collectors and sinners!’ ⁷⁶  7:35 But wisdom is vindicated ⁷⁷  by all her children.” ⁷⁸ 

[3:2]  ¹ sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

[3:2]  ² tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.

[3:2]  ³ tn Or “desert.”

[3:3]  ⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:3]  ⁵ tn “River” is not in the Greek text but is supplied for clarity.

[3:3]  ⁶ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).

[3:4]  ⁷ tn Or “A voice.”

[3:4]  ⁸ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ⁹ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[3:5]  ¹⁰ sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.

[3:6]  ¹¹ tn Grk “all flesh.”

[3:6]  ¹² sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).

[3:7]  ¹³ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ¹⁴ sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

[3:7]  ¹⁵ tn Or “snakes.”

[3:7]  ¹⁶ sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

[3:8]  ¹⁷ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ¹⁸ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ¹⁹ tn In other words, “do not even begin to think this.”

[3:8]  ²⁰ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ²¹ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[3:9]  ²² sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).

[3:9]  ²³ tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

[3:10]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.

[3:10]  ²⁵ tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.

[3:11]  ²⁶ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ²⁷ tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

[3:11]  ²⁸ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[3:12]  ²⁹ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

[3:13]  ³⁰ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.

[3:13]  ³¹ tn Or “than you are ordered to.”

[3:14]  ³² tn Grk “And soldiers.”

[3:14]  ³³ tn Grk “And what should we ourselves do?”

[3:14]  ³⁴ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ³⁵ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[3:15]  ³⁶ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[3:15]  ³⁷ tn Grk “pondered in their hearts.”

[3:15]  ³⁸ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ³⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  sn See the note on Christ in 2:11.

[3:16]  ⁴⁰ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ⁴¹ tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

[3:16]  ⁴² tn Grk “of whom I am not worthy.”

[3:16]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!

[3:16]  ⁴³ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[3:16]  ⁴⁴ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[3:17]  ⁴⁵ sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:17]  ⁴⁶ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ⁴⁷ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[3:18]  ⁴⁸ tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.

[3:18]  ⁴⁹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:19]  ⁵⁰ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ⁵¹ sn See the note on tetrarch in 3:1.

[3:19]  ⁵² tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.

[3:19]  ⁵³ tn Or “immoralities.”

[7:28]  ⁵⁴ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ⁵⁵ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ⁵⁶ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ⁵⁷ sn The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[7:29]  ⁵⁸ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ⁵⁹ sn See the note on tax collectors in 3:12.

[7:29]  ⁶⁰ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ⁶¹ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[7:30]  ⁶² sn See the note on Pharisees in 5:17.

[7:30]  ⁶³ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ⁶⁴ tn Or “plan.”

[7:30]  ⁶⁵ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ⁶⁶ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ⁶⁷ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[7:31]  ⁶⁸ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

[7:32]  ⁶⁹ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ⁷⁰ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ⁷¹ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[7:33]  ⁷² tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ⁷³ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ⁷⁴ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[7:34]  ⁷⁵ tn Grk “Behold a man.”

[7:34]  ⁷⁶ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[7:35]  ⁷⁷ tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.

[7:35]  ⁷⁸ tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”