Luke 3:1-9

Transcript

00:00:01:01 – 00:00:31:25
Clint Loveall
Hey, everybody. Thanks for joining us. Happy Monday. Glad you’re back. As we make our way into the third chapter of the Gospel of Luke. And then in some ways, we are turning a page here. The childhood and infant hood stories of Jesus are behind. We’ve now fast forwarded many years, several years, probably in the neighborhood. If that story was well, we’re probably in the neighborhood of 15 to 18 years into the future.

00:00:31:51 – 00:00:57:07
Clint Loveall
And we pick up the story in in what may seem like an interesting place, the the arrival or the proclamation and the getting on the scene of John the Baptist, which is where interesting Mark starts there. Luke starts there. And we’ve talked about the connection between John and Jesus, and we don’t need to do that anymore, but it is an important part of the story.

00:00:57:07 – 00:01:23:54
Clint Loveall
So let’s jump in and then we’ll come back and discuss it. In the 15th year of the reign of the Emperor Tiberius, when Pontius Pilot was governor of Judea, Herod was ruler of Galilee, and his brother Philip in the region of a Turia. And what am I got here? Trick or notice and Lycian, ruler of Abilene, during the high priesthood of Aeneas and calf fire.

00:01:24:10 – 00:01:44:52
Clint Loveall
Sorry, Caiaphas, the word of God came to John, the son of Zachariah, in the wilderness. He went into all the region around 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, the voice of one crying in the wilderness, Prepare the way of the Lord, make the path straight.

00:01:45:14 – 00:02:15:16
Clint Loveall
Every valley will be filled, every mountain and hill made low and the crooked shall be made straight. The rough was made smooth and all flesh. So see the salvation of God. Stop there for a moment, Michael. Sorry about the names, the folks. So we did hear the proclamation. What’s fascinating is John, it isn’t entirely new, but it feels new and it is largely new in this context.

00:02:15:32 – 00:03:01:19
Clint Loveall
We hear John, we know John, we already been introduced to John, and John shows up after a very specific discussion of when this happens and who everyone is giving us some background. John shows up in the region of the Jordan and this is a really interesting sentence proclaiming a baptism of repentance for the forgiveness of sins. And so here we set John’s mission right away that John is proclaiming to the people the problem of their sin and an encouragement or rebuke to turn around the word repent literally means to change direction.

00:03:02:04 – 00:03:31:37
Clint Loveall
So a baptism of repentance for the forgiveness of sins. And as it is written in the book, and you think that the book is going to tell you about the baptism of repentance, but the book’s going to tell you about John, the voice of one crying in the wilderness, prepare the way of the Lord. So there is this preparation language, but the the the anchor here, the foundation is the idea of sinfulness and repentance.

00:03:32:18 – 00:03:43:35
Clint Loveall
And that is the cornerstone of John’s ministry. And it will be the overlap. When we see Jesus come on the scene, it will be the overlap between John and Jesus.

00:03:43:53 – 00:04:08:20
Michael Gewecke
I think it’s really striking that we slow down and notice this setting here, because we have immediately named that John, the son of Zachariah, is where in the wilderness and the wilderness matters, and it is named numerous times throughout the Gospels. But one of its most important aspects is its connection to the people’s historical memory. Remember, we just finished the book of Exodus.

00:04:08:20 – 00:04:32:42
Michael Gewecke
The Wilderness is a place of testing of trial, a place of difficulty where facing God is required. But also following the days of Exodus and later in the people’s experience of the exile, the wilderness became this metaphor of a dry season, a time and a place in which there was anxious expectation and hope that God would make things right.

00:04:33:03 – 00:05:14:49
Michael Gewecke
And there was that experience of God forsaken ness of the wilderness. And so here being called out of the city, being called out of the comfortable place into the wilderness, both has a way of connecting us to that historical what we would call Old Testament or Hebrew Bible memory. But it also has a way of connecting more immediate Atlee with the people’s most recent experience, which has been trial upon difficulty upon failure, upon grieving and mourning, and all of this combined over all these years, the prophets in the entire test mental period, that this season is a moment of great wilderness experience.

00:05:14:49 – 00:05:46:39
Michael Gewecke
And then notice he is proclaiming a baptism of repentance for the forgiveness of sins, which is important because it recognize Jesus that there is sinfulness that needs repented of that there is a mechanism and a mode, a process by which one can respond to their need for salvation. And if you know the the ancient history, some of the cultural things, some of the ancient Jewish things being practiced in this time, this is not the only type of practice that we know of.

00:05:46:39 – 00:06:08:09
Michael Gewecke
We have historical accounts that baptism is a thing that represents in this time in place a turning, a conversion, a change of one’s life, a turning to God. And so John is very clearly living within a particular moment, particular tradition. He’s calling the people into the wilderness for the sake of that place being an opportunity for them to change.

00:06:08:27 – 00:06:26:22
Michael Gewecke
And that’s directly referenced, I think, when we see him turning to the book of the Earth, when we see that quote coming from the Prophet Isaiah, I think all of these themes are living together at the same time that the God forsaken this. And yet the call to find God in the wilderness. That’s all happening at the same time here.

00:06:26:27 – 00:07:03:05
Clint Loveall
Yeah, I think, Michael, the first time we’ve seen an actual quotation given, or at least a book named and to call out John the Baptist. So to, to kind of continue with that road. Michael Baptism is not that John doesn’t pioneer baptism. It’s out there. Certainly the themes of repentance are important. Those are biblical themes, Old Testament themes, Jewish themes and and modern in this day and age themes.

00:07:04:15 – 00:07:40:53
Clint Loveall
But the best we can tell, John does couple these things in a way that seems new and if not altogether new, he he gets it. It gets attributed to him for the power of of the way in which he presents it to the people. So while he’s not doing a new thing, it comes with new emphasis, with new energy as John’s passion and as John’s person kind of prioritizes this ministry for people.

00:07:40:53 – 00:08:02:04
Clint Loveall
In fact, let’s just jump in a few more versus here. And I think we can see where I’m trying to get here, John said to the crowds that came out to be baptized. You brewed a viper’s who warned you to flee from the raft to come bear fruit worthy of repentance. Do not begin to say to yourselves, We have Abraham as our ancestor.

00:08:02:31 – 00:08:31:24
Clint Loveall
I tell you, God is able from the stones to raise up children to Abraham. Even now, the axis lying at the root of the tree, every tree, therefore that does not bear good fruit, is cut down and thrown into the fire. I’ve always, John would be a fascinating character, Michael, because he is outspoken, he says difficult things for people to hear.

00:08:31:37 – 00:09:01:31
Clint Loveall
Brood of vipers. Who warned you the ax is at the tree. Don’t think that being Jewish means anything because God could raise up children for Abraham out of the rocks if he wanted to. You’re not special. You don’t have, you know, your future, your blessing depends on your work and your repentance, not on your status. And yet even proclaiming these very harsh messages, the people respond.

00:09:01:31 – 00:09:26:22
Clint Loveall
They they come out to see him. They’re drawn to him at the he’s popular, though not because he tells people what they want to hear, but because it seems as though people resonated with the idea that they needed to hear it. And I do think that makes John stand out. And as I was trying to say earlier, yes, there is baptism.

00:09:26:22 – 00:09:56:13
Clint Loveall
Yes, there is repentance. Baptism, particularly, is a kind of amorphous thing at this time. But John is really the character that sort of cements what it means, certainly for Christians at least. I mean, we literally call him John the Baptist. It is woven into his identity in a way that I that I don’t think was common and I do think was new, though the act itself was known outside of John’s work.

00:09:56:13 – 00:10:30:16
Michael Gewecke
What Luke is doing here is presenting us a situation that is unique, not because it doesn’t have someone else in history who’s talked about baptism or that there’s been people in the wilderness. What makes this particular account of this man, John, doing this work of baptism in the wilderness? What makes this so significant is the fact that he is both prophesying ahead of what God is going to do in Jesus Christ, but also naming in this moment what is expected.

00:10:30:16 – 00:10:54:37
Michael Gewecke
And I think that we need to be very, very sure that we see this verse eight bear fruits worthy of repentance. And then the next statement is essentially saying, you don’t get to claim your ancestry or your birthright, right, as the thing that lets you scrape by. No, you need to have fruits worthy of repentance. And then these are these are sharp words.

00:10:54:37 – 00:11:27:01
Michael Gewecke
I mean, in fact, I would argue more than you brew the Vipers, which is clearly an insult. Here you come. Diverse nine That ax is lying at the root of the trees, and every tree that does not bear good fruit is cut down and thrown into the fire. I that is sharp language. And you’ve got to remember, Luke is the author who gives us acts, which is essentially the story of how the gospel spreads from a majority Jewish contact throughout the Gentile world.

00:11:27:01 – 00:11:52:28
Michael Gewecke
And we already see a third chapter of the Book of Luke. The first hints about the ax that lies at the base of the tree that that good fruit will be required. Action, conversion. Faith that leads to real repentance will be the the foundation upon which the faith must be built. And the fact that crowds respond to this.

00:11:52:28 – 00:12:15:25
Michael Gewecke
You know, we’re going to see some of that here in this section. But throughout all the Gospels, it is clear that John had a following. We’re told that he is disciples. In fact, you know, the questions of, you know, can John’s disciples become Jesus, his disciples? I just think this man is unbelievably influential, not just for what he said and did, but for how he lays out for us what is going to happen in the church.

00:12:15:25 – 00:12:27:05
Michael Gewecke
And Luke is making that explicit. That’s not an accidental inclusion that John is already anticipating What Jesus will do and will mean and is telling the people what will be required of them.

00:12:27:09 – 00:12:32:42
Clint Loveall
Yeah, well, I mean, in tomorrow’s passage, Michael will hear people wonder if he could be the Messiah.

00:12:32:42 – 00:12:33:06
Michael Gewecke
Yet, right?

00:12:33:09 – 00:13:00:01
Clint Loveall
That that is the extent of John’s position and the fascination that people had with him. Some were wondering if he might be it be the guy will try not to do this all the time, but I it as we are still sort of in the front end here. I think there are times that we hope it can be helpful when you read this passage, this story in Matthew, a couple of differences.

00:13:00:01 – 00:13:22:53
Clint Loveall
Matthew goes on to tell us when we get the idea that John was wearing camel hair and eating locusts and honey, that’s from Matthew, because it mirrors for Matthew that idea of an Old Testament prophet. And so he wants to highlight those things to his hearers, his readers, which are probably primarily Jewish people, and also have some of that background.

00:13:22:53 – 00:13:50:49
Clint Loveall
But specifically, the interesting thing comparing the two stories is that the words that we hear in Luke addressed to everybody are specifically in Matthew, addressed to the Pharisees and Sadducees. It is the religious leaders in Matthew who are called brood of vipers. Luke generalizes that saying this is a sentiment that applies to everyone. Brood of vipers Don’t. Who warned you to flee bear fruit?

00:13:51:18 – 00:14:22:03
Clint Loveall
The ax is out, the tree Stones can be the children of Abraham repent. This is a again. Remember that Luke tends where Matthew tends particular Luke tends universel. And I think you see an example of that here, rather than just a harsh word to religious leaders, we get a general harsh word really, for anybody who might trust themselves or their status rather than the work of repentance here expressed in John.

00:14:22:03 – 00:14:24:46
Clint Loveall
But coming quickly expressed in Jesus.

00:14:25:10 – 00:15:01:40
Michael Gewecke
You know, a large part of the gospels, different tone does reflect different perspectives on who the particular adversary is in different circumstances. And I do think that Luke’s general vision is expansive of those who are pressing their advantage over the disadvantaged, and that comes in lots of different ways, whether that’s people with money or that’s people with power or certainly people with religious power, all of those would be people, people that would fall into that category.

00:15:01:40 – 00:15:25:22
Michael Gewecke
But in a book like Matthew, Jesus is often fighting with religious leaders with a kind of tone that you don’t see in, say, Luke, for example, with the same kind of frequency. And some of that is because of the perspective of the writer. And I think it’s worth noting here that that I think it’s a reflection of how contemporary of a reading it is of Luke.

00:15:25:22 – 00:16:00:16
Michael Gewecke
When you come to this and see that Luke isn’t going to let us off the hook if we say, I’m not really that religious or I’m not really that interested in faith stuff, we’re not going to be able to put our own sin and burdens on the shelf. We’re going to if we’re going to read Luke, we’re going to have to see you brew the Vipers and recognize that that is connected to anyone who is going to claim their heritage over the fruits of repentance, which is what is expected of those who are going to first hear the Word of God in John’s proclamation, but then ultimately see that Word of God in flesh, in

00:16:00:16 – 00:16:24:05
Michael Gewecke
the life of Jesus Christ. And these may seem academic, I suppose, possibly, Clint, but I don’t think that these are academic distinctions. I think Luke is writing this gospel to people who generally know the good news of Jesus. And when the crowds come and are convicted and called to repent, the readers of this are going to wonder, Am I also one of the crowd?

00:16:24:05 – 00:16:28:37
Michael Gewecke
Do what am I called to repent? And I think that that’s the right reading still today for each of us.

00:16:28:37 – 00:17:05:50
Clint Loveall
Yeah, and I think that makes sense. Michael I mean, Matthew is probably every indication that Matthew is writing to Jewish people and in part of what he is doing therefore is warning them about the tension between legalistic church leaders and the gospel. Because in Matthew’s context, that’s the battle. Yeah, it is Jews and Jews arguing, some saying that they have a better understanding of the law and judging Christians or oppressing Christians.

00:17:06:09 – 00:17:34:28
Clint Loveall
Luke is, by all accounts, probably writing to a much more Gentile audience who largely aren’t too worried about what Pharisees and Sadducees say, that that’s not important to them. However, they are in a church where Jews and Gentiles are trying to get along. And so rather than the status of who are you within the Jewish community, it’s just the idea of being Jewish.

00:17:34:28 – 00:18:02:09
Clint Loveall
So here we have a much broader presentation of don’t think you have Abraham. That’s a word to not just Pharisees and Sadducees religious leaders, that’s a word to everyone. And it’s a subtle word, but I think it makes sense if you understand Luke’s context, Luke’s motivation. And, you know, there we’ve said this before, probably if you’re listening to us, you’re not troubled by that idea.

00:18:02:22 – 00:18:18:50
Clint Loveall
But there are people who are troubled that an author, a biblical author’s perspective might shape how they tell their stories. I don’t think one need to be troubled by that. I think it makes things interesting, and I think we see the sort of context that helps us understand what’s happening.

00:18:19:08 – 00:18:53:09
Michael Gewecke
And I think that’s really well said. I want you to press it just a little bit further to make the case that we might look at this section here that says we have Abraham as our ancestor and think that that’s like an Ancestry.com kind of thing like that. There’s a little book on the dining room table and that that tells your story and you’re proud of your family heritage, which I mean, it certainly is that, but that’s the smallest understanding of what it means to be a descendant of Abraham, that this the early church was wrestling with the markers of what it means to be Jewish, what you cannot eat, the people you cannot associate

00:18:53:09 – 00:19:25:48
Michael Gewecke
with the realities of what one person in a household can do and another can’t. The the Leviticus laws of the Old Testament are defining for that community. And so the early church, when they read a text like this, when they see the children to Abraham or Abraham as our ancestors, they read that in very practical lived life, kind of ways, like the stuff that you do, the definition between what you wear and what I wear and what you do at night and what I do at night.

00:19:25:48 – 00:19:41:52
Michael Gewecke
And the question is, are you relying upon that stuff or you relying upon the good fruit that comes from those who truly repent and their lives are changed, That this has a kind of practical force we might miss if we don’t remember the context of those receiving it.

00:19:41:54 – 00:19:47:04
Clint Loveall
Because I think at heart it’s the question why would we need to repent if we are children of Abraham?

00:19:47:04 – 00:19:50:43
Michael Gewecke
Right? And if we’re doing the things that are required, then we are those people.

00:19:50:43 – 00:20:15:14
Clint Loveall
And Luke, through both John and Jesus, is saying, That’s not how it works. You’re not you’re not off the hook in regard to repentance because of your heritage, because of your religious place or your genetics or your genealogy. That’s not how this thing happens. That’s not what it means to follow God. And so a very strong call here.

00:20:15:25 – 00:20:33:27
Clint Loveall
We will see the aftermath of the conversation tomorrow, the exchange that continues here. I hope you can be with us, because I, I do think this is a really fascinating section as Luke begins to lay a foundation to bring Jesus on the scene and begin to unpack the gospel.

00:20:33:54 – 00:20:47:34
Michael Gewecke
Well, friends, we’re grateful that you would spend your time with us today. We look forward to being with you tomorrow as we continue on the study. Until then, I’ll give this video like it helps others find it later and their own studies and certainly subscribe. If you’d like to join us for the journey. Thanks so much.

00:20:47:34 – 00:20:55:57
Clint Loveall
Thanks, everybody.