Teahing Guest Writer LK 3:15-38-By Ray Vigna

LUKE 3: 15-38-Guest Writer Ray Vigna A Teaching-Student of the 100% free Bible College

Ray is also a Board Member for the 100% free Bible college 

LUKE 3: 15-38-Guest Writer Ray Vigna A Teaching-Student of the 100% free Bible College
  1. Luke is very specific in placing John’s ministry and Jesus’ baptism. -vs1, 2
  2. John fulfilled several prophesies; Ps 98:2,3, Isa 40:3-5, 42:16, 45:2, 49:11, 52:10, 57:14, Zech 4:7
  3. John called it as he saw it, directly and to the point. -vs7, 8 & 19
  4. John seemed to view repentance as a humbling and life changing experience. -vs15-16a
  5. He gave specific instruction on righteous living. -vs10-14
  6. He knew who he was, who he was not and the purpose God established for him-vs3a, 4-6 & 16b
  7. John prophesied the Messiah’s soon arrival, -v16, God’s coming judgement-vs7 & 9, and the difference in baptisms. -vs16 LUKE 3:15-17

"I am not fit to untie the thong of His sandals," The rabbis said that their disciples should do for them what slaves do for their masters, except untie their shoes. John uses this cultural detail to show his humility and the greatness of the Messiah.
"With the Holy Spirit and fire" This phrase is used in the NT only in contexts which contrast John's water baptism with Jesus' spirit baptism Luke 3:16; Matt. 3:11; Mark 1:8; John 1:33; Acts 1:5; 11:16. Therefore, it is a way to show and magnify the spiritual effectiveness of Jesus' ministry. The Spirit and fire are synonymous. It refers to initial salvation through the gospel. Fire is probably a metaphor of cleansing Lev. 13:52, 55, 57, which is the forgiveness of sins Luke 3:3. John was sent to prepare, but Jesus to accomplish.
V18 “good news" vs “The Good News” John the Baptist was the last OT prophet. He did not know the full gospel. Here the sense of the term is the "good news" (gospel) of God's willingness to judge sin and God's Messiah is coming. The good news” (Gospel) through repentance and faith in the work of the Messiah Mark 1:15.
21Now when all the people were baptized, Jesus was also baptized, and while He was praying, heaven was opened,
22and the Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of heaven, "You are My Beloved Son, in You I am well-pleased."
"while He was praying" Luke's Gospel, more than the others, emphasizes Jesus' prayer life Luke 3:21; 5:16; 6:12. If Jesus, the sinless Son of God, sensed the need to pray often, how much more should we!
"Jesus was also baptized"
Why Jesus was baptized has always been a concern for believers because John's baptism was a baptism of repentance. Jesus did not need forgiveness for He was sinless 2 Cor. 5:21; Heb. 4:15; 7:26; 1 Pet. 2:22; 1 John 3:5.
The theories have been:
1. It was an example for believers to follow
2. It was His identification with believers' need for repentance
3. It was His ordination and equipping for ministry
4. It was a symbol of His redemptive task
5. It was His approval of the ministry and message of John the Baptist
6. It was a prophetic foreshadowing of His death, burial, and resurrection. Rom. 6:4; Col. 2:12
Whatever the reason, this was a defining moment in Jesus' life. Although it does not imply that Jesus became the Messiah at this point, which is the early heresy of adoptionism (The Orthodox Corruption of Scripture by Bart D. Ehrman, pp. 47-118), it held great significance for Him.

Lk.3:22 "Holy Spirit . . . Him . . . a voice out of heaven" This is one of several passages in the NT where all three persons of the Trinity are mentioned.
"dove" This is an unusual symbol for the Spirit. God wanted all to see a physical manifestation of His Spirit on His Messiah. Some think it is related to
1. The Spirit brooding over the waters in Gen. 1:2
2. Noah's sending out a dove in Gen. 8:8-10
3. The rabbis' using it as a symbol for Israel Hos. 11:11
Luke is the only Gospel that has "in bodily form." Apparently, Luke is trying to emphasize the physical manifestation of the unseen Spirit. This visible descent was not only an affirmation to Jesus, but also a witness to the crowd of just-baptized hearers.
"A voice came out of heaven" This is called a bath kol. It was a rabbinical method to communicate that a message was from God Ps. 2:7; Isa. 42:1. God used a mechanism to which these Jewish hearers were accustomed to reveal His presence and power in Jesus.
"You are my beloved Son" This shows (1) the Father's affirmation to the Son and (2) a witness to the crowd. This is an allusion to Psalm 2, which is a royal Psalm of God's victory on behalf of the Davidic king i.e., Son Luke 2:7. This title (Son) is repeated at Jesus' transfiguration Luke 9:35.
George E. Ladd, A Theology of the New Testament, p. 164, has an interesting comment about "Beloved" agapētos, where he asserts that it appears in the Septuagint as the translation of the Hebrew yachid, "only" i.e., only Son. Gen. 22:2; Jer. 6:26. Based on this he further asserts that it is synonymous with monogenēs John 3:16, thus making this quote refer to Jesus as God's only, unique, one-of-a-kind Son (i.e., Messiah).
"About thirty years of age" The exact dating of NT events is uncertain, but by comparing other NT texts, other secular histories, and modern archaeology, these dates are moving more and more in a narrow range. This text is not asserting thirty years old exactly, but in His thirties.
"Being, as was supposed, the son of Joseph" Joseph is mentioned to fulfill Jewish legal requirements. The term "supposed" validates Luke's understanding and affirmation of the virgin birth as does vs 1:34-35.
There are several differences in the list of ancestors between Matthew and Luke. The best guess is that Luke records Mary's lineage. In addition, Matthew records Joseph's lineage.
One of my favorite commentators, F. F. Bruce in Questions and Answers (p. 41) mentions another possibility for the differences between Matthew and Luke's genealogies, Matthew records the royal lineage (i.e., the line of succession to the throne of Judah), while Luke records Joseph's actual blood line (a part of the Davidic line, but not the family of royalty).
I guess my problem is that Luke's comments about Joseph being the "supposed" father of Jesus Luke 3:23 seem to demand that Mary must be of Davidic descent also for the prophecy of 2 Sam. 7:12-16 to be fulfilled.
"The son of Adam" Matthew, written for Jews, takes the lineage back to Abraham. Luke, written for Gentiles, takes it back to Adam for the beginning of humanity. Luke even alludes to the special creation of humans Gen. 2:7 made in God's image Gen. 1:26-27.

  1. Why does Luke make such an effort to date John the Baptist's ministry?
A) Historical record, biblical and prophetic timeline.
2.  Why was John's message so radical in its day?
A) Jews placed their standing with God in birthright.
3.  Why did Herod have John killed?
A) Peer pressure, tricked by Salome, John confronted his lifestyle, “I must decrease and He must
  4. Why was Jesus baptized?
A) Identify with all humankind, part of God’s plan to announce His son and encourage Jesus.
  5. Why is the genealogy in Luke different from Matthew's?
  1. Establish Jesus’ bloodline to David, His connection to all humankind, connection to the Abrahamic covenant; establish his legal lineage to Kind David.
Restoration of the sovereign rule of God over this world was initiated by Christ's earthly ministry and will be consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ Rev 11:15.
According to the testimonies of the first three Gospels, the proclamation of the kingdom of God was Jesus' central message. Matthew summarizes the Galilean ministry with the words "Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom" Mt 4:23. The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God Mt 5:20. The collection of parables in Matthew 13 and Mark 4 illustrate the "mystery" of the kingdom of God Mt 13:11; Mk 4:11. The establishment of the Lord's Supper looks forward to the establishment of the kingdom of God Mt 26:29; Mk 14:25.
The NT reports two different forms of the expression: "the kingdom of God" and "the kingdom of the heavens." The latter is found only in Matthew, but Matthew also has "the kingdom of God" four times Mt 12:28; 19:24; 21:31, 43.
The key to an understanding of the kingdom of God is that the basic meaning of the Greek word basileia, and the Hebrew word malkut, is rule, reign, and dominion.
This is seen first in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus' message with the words "The Kingdom of God is near! Turn from your sins and believe this Good News!" Mk 1:15. This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: "Turn from your sins and turn to God, because the Kingdom of Heaven is near" Mt 3:2. The Baptist expounds what he means by the approach of the kingdom of God: "He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire" v 12. John proclaimed an apocalyptic act; "unquenchable fire" can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.
It is possible that this was also Jesus' meaning. However, another interpretation is possible that is better supported by the actual course of his mission: "The time is fulfilled." The messianic promises of the prophets were not only about to be fulfilled; they were in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets truly was being realized.
Tyndale Bible Dictionary

The Kingdom Teachings
Per the Scriptures, all time is divided into seven periods, or dispensations. The Bible is occupied, in the main, with the last three of these periods. All that lies between Exodus, chapter 19, and Revelation, chapter 20, is the unfolding of the exact scope and character of these three ages. These ages are: The age of the law of Moses, which is measured by the duration of the reign of that law, or from Sinai to Calvary; The age of the kingdom, which is measured by the earth-reign of the King, or from the second coming of Christ when He comes to occupy His throne Matt. 25:31, to the bringing in of the eternal state in the new heavens and new earth Rev. 21:1; 1 Cor. 15:24-28; And lying between the age of the law of Moses, which is wholly past, and the age of the kingdom, which is wholly future, there is the present age of grace, bounded by the death of Christ, on the one hand, and by His Second Advent, on the other. The revelation concerning the outstanding ordinance for this age also marks the limit of duration of the age itself with a future event dateless, but nevertheless sure: "For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come."
Grace: An Exposition of God's Marvelous Gift