Down to Earth But Heavenly Minded

What does Luke Chapter 3 mean?

Once again, Luke establishes historical context for his account (Luke 1:1–4; 2:1–2). The reference to political and religious figures serves two purposes. First, it grounds these events in actual history and provides a rough estimate of when they occurred. Second, it creates a potent contrast. While famous men are in positions of power, God’s Word comes to an obscure hermit with an odd lifestyle (Luke 1:80; Matthew 3:4). This highlights how the Lord often works through those the world dismisses. John’s essential message is a call to repentance, evidenced by baptism (Luke 3:1–3).

John the Baptist’s ministry corresponds to Old Testament prophecy. Centuries before John, Malachi spoke of a herald who would prepare people for Messiah (Malachi 3:1; 4:5–6). Centuries even before Malachi, Isaiah described someone who would point others towards the Promised One (Isaiah 40:3–5). Luke cites Isaiah to indicate John’s preaching is a fulfillment of God’s promises (Luke 3:4–6).

Even for his era, John the Baptist was very direct in his style. His aggressive approach might be partly because of the presence of certain local religious leaders (Matthew 3:7–12); these are the same men Jesus would later criticize for their hypocrisy (Matthew 23:15). Even as he baptizes, John condemns those who pursue shallow faith. He ominously implies that judgment is near—just as if an axe was resting by the roots of a tree about to be cut down (Luke 3:7–9).

In response, the people ask John how they should then live. His answer is that their lives ought to reflect their claim to repentance. Luke records advice given to three groups: the people in general, tax collectors, and soldiers. Each reflected a temptation commonly associated with that group. John encourages self-sacrificial charity, honesty, and integrity. Those who truly repent should be expected to “bear fruit” matching their claims (Luke 3:10–14).

John’s unusual style and forceful preaching led many to wonder if he was the promised Messiah. This is a mistake John openly and clearly rejects (John 1:19–20; 3:28–30). His role is that of a herald, not a savior. In that era, one of the lowest roles was that of washing the feet of guests; John indicates he’s not even worthy to untie Messiah’s sandals. The baptism of Christ, according to John, involves both fire and the Holy Spirit. There is an element of judgment involved in this. The imagery includes a farmer sorting good grain from chaff that is to be burned. This direct style of preaching made John popular with the people, but also earned him enemies. Among those is the local ruler, Herod, who would have John jailed for criticizing his illegitimate marriage (Luke 3:15–20).

Luke provides relatively little detail about Jesus’ baptism. He shares the same core elements as other gospel writers. Jesus is baptized by John, resulting in a display of heavenly power and approval (Luke 3:21–22).

Scholars are split on the exact motives behind Luke’s genealogy. A common understanding is that Luke establishes Jesus’ physical heritage, as a blood relative of David, while Matthew (Matthew 1:1) records Jesus’ legal lineage. In any case, Luke makes it clear that Joseph is not Jesus’ birth father, and proceeds from there (Luke 3:23).

Luke’s genealogy of Jesus contains many familiar names. Until arriving at David, most of these men are obscure, at best carrying the same name as a famous figure from the Old Testament. Eventually, Luke shows that Jesus is a true son of David. By extending the genealogy all the way to Adam, Luke underscores the idea that the gospel is meant for all people, in all nations (Luke 3:24–38).

The early part of Luke’s gospel alternates between the histories of Jesus and John the Baptist. The genealogy given at the end of chapter 3 divides his account, which will focus almost exclusively on Jesus from this point forward. In the next passage, Luke will depict Christ’s temptation by Satan and the beginning of His public ministry.

Chapter Context
Chapters 1 and 2 provided early history for both John the Baptist and Jesus. Chapter 3 establishes John’s preaching ministry and its connection to Jesus Christ. The chapter ends with a genealogy which some believe runs through Mary’s side of the family. Chapter 4 transitions from Jesus’ baptism into His public ministry, by describing His fasting in the wilderness and temptation by Satan.

Verse by Verse

Verse 1. In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene,

In several instances, Luke ties his account of Jesus’ life to major figures of that era (Luke 1:5; 2:1–2). Here, again, is a list of then-well-known names meant to establish a timeframe for these events. Most important of those is the Roman Emperor, Tiberius, whose reign began after that of Augustus (Luke 2:1). That establishes this moment somewhere around AD 29.

Pontius Pilate (John 18:28–29) took over as governor of the province of Judea, replacing Valerius Gratus in AD 26. Pilate was removed shortly after Jesus’ crucifixion, ending his term around AD 36. He was deposed, in part, for the way his brutal, reactionary style triggered unrest among the Jewish people.

As a conquered people, Israel did not have legitimate kings during this era. Rather, Rome appointed certain men and their families as regional authorities. One such family was the Herods. Ironically, they were Idumeans: the surviving remnants of Edom, themselves descendants of Esau (Genesis 36). This was the twin brother and rival of Jacob, the man later renamed Israel (Genesis 35:10).

At the time of Jesus’ birth, Herod the Great held control over the entire region of Judea. Two of his sons, Herod and Philip, were given a portion of territory to rule after his death. They were installed as tetrarchs, a term used by Rome for those not deemed important enough to call “kings.” The “Herod” mentioned during the adult life of Jesus later took on the name Antipas, though he is most often referred to using his inherited name. This is the ruler who jealously imprisoned John the Baptist and later had him executed (Matthew 14:10–12). He was later replaced by Agrippa, who interacted with the apostle Paul (Acts 25:13).

History records almost nothing about Lysanius, though he seems to have been given power like that of the sons of Herod.

Luke will continue to tie these events to history, noting the service of two men carrying the title “high priest” (Luke 3:2). This list of powerful, important people is followed by noting that God’s message came to an obscure person living in an obscure place.

Context Summary
Luke 3:1–6 continues a pattern establishing Luke’s account as genuine history. Once again, he ties these events to other historical markers. This also creates contrast: while powerful men are in powerful positions, the “the word of God” comes to a strange hermit living in the desert. Luke’s account also provides a connection between John’s ministry and the prophecies which predicted it.

Verse 2. during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness.

Luke makes several references to major political figures, to establish a timeline for his account (Luke 1:5; 2:1–2). In the prior verse, that included the various heads of government who ruled at the time (Luke 3:1). Here, he points to the top religious leaders of Israel.

Originally, Israel’s high priests served until death, passing the role to a son. Rome did not prefer to leave anyone in power for too long, however, so they occasionally forced new men into the position (John 11:49). Despite official status, former high priests, such as Annas, were still called by that title. During the public ministry of Christ, Annas’ son-in-law Caiaphas was the official, Roman-recognized high priest (Matthew 26:3).

After this list of impressive, famous, well-connected people, Luke makes a pointed remark. God’s message did not come to these worldly figureheads; it came to the son of a simple priest who lived alone in the desert (Luke 1:13, 80). This reinforces the idea that the world’s definition of importance is irrelevant to God (1 Corinthians 1:18, 26–27).

Verse 3. And he went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins.

John the Baptist was born under miraculous circumstances (Luke 1:13). There was no question that his role would be to herald the arrival of the Messiah (Luke 1:16–17). To prepare for that mission, John seems to have spent most of his life living remotely, in the desert (Luke 1:80). While the rest of the world went about business as usual, and men were put in positions of power (Luke 3:1–2), God’s message was given to this obscure person living in an obscure place, eating odd food, and wearing odd clothes (Matthew 3:4).

John was very careful to clarify that he was not the Promised One (John 1:20). Luke will explain how John the Baptist was a prophesied herald, mentioned in Old Testament books such as Isaiah (Luke 3:4–6). The core of John’s preaching message was repentance. His role was to prepare the people of Israel for Christ, by reminding them of their sin and the need to turn from it. Those who responded to his call for repentance declared it publicly through baptism. When the time came, John would point people to Jesus and then John’s ministry would begin to subside (John 1:26–34; 3:28–30).

Verse 4. As it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness:‘Prepare the way of the Lord,make his paths straight.

An angel prophesied the birth of John the Baptist, saying he would serve to turn many in Israel towards the Messiah (Luke 1:16–17). This corresponds to prophecies such as those found in Malachi 3:1 and Malachi 4:5–6. John’s preaching ministry did just that: he told people about the coming of Christ and directed others to follow Jesus when He began His public ministry (John 1:26–34; 3:28–30).

Here, Luke quotes from Isaiah 40:3–5 to further prove that John the Baptist fulfills prophecy. Scripture not only predicted details such as the place of Messiah’s birth (Micah 5:2) and the nature of His death (Isaiah 53:12). It also spoke of a messenger who would announce the Savior’s arrival (Luke 3:3). John has spent most of his life living in the desert (Luke 1:80). When he began to preach, his message was precisely what both prophecy and his own parents anticipated (Luke 1:76–77).

Verse 5. Every valley shall be filled,and every mountain and hill shall be made low,and the crooked shall become straight,and the rough places shall become level ways,

This continues a quotation from Isaiah 40:3–5. Luke is explaining how John the Baptist fulfilled prophecy by proclaiming the arrival of the Messiah (Luke 3:1–4). Isaiah predicts a single voice in the wilderness, and John has lived most of his life in the desert (Luke 1:80). When he began to preach, his message was for Israel to repent and be ready to meet the Savior (Luke 1:76–77). John called on people to turn from sin, but also made it clear he was not, himself, the Promised One (John 1:26–34; 3:28–30).

When Isaiah wrote his words, they were presented to the people of Israel as a prediction that God would bring them back from exile. The secondary application is that of the lone herald speaking about the coming Messiah. This is further supported by other Old Testament prophecies that indicate a herald will precede Christ (Malachi 3:1; 4:5–6). John’s preaching ministry will turn “rough places” into “level ways,” by preparing others to hear and accept Jesus’ message (John 19:1–5).

Verse 6. and all flesh shall see the salvation of God.’”

John the Baptist began to preach shortly before Jesus started His public ministry. John called on people to repent of their sin (Luke 3:3). This fulfilled Old Testament prophecies which said a herald would precede the arrival of the Messiah (Malachi 3:1; 4:5–6). In this passage, Luke is quoting from Isaiah 40:3–5. The role of this “voice of one,” calling out from the desert (Luke 1:80) is to prepare the people to meet their Savior. John’s preaching ministry was very direct (Luke 3:7), and it was also clear. He did not claim to be the Promised One, instead indicating people should follow Jesus when He arrived (John 1:26–34; 3:30).

In this context, “the salvation of God” is a reference to the Messiah, the Promised One, who is Christ. The prediction is that all people will be made aware of this Savior (Romans 1:18–20), not that all people will be saved by Him (John 3:36). The gospel is universal in its availability: any who want to repent and express faith can be saved by doing so (John 6:37; 2 Peter 3:9). Not all will choose that path (John 3:18).

Verse 7. He said therefore 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?

John the Baptist was many things: eccentric (Mark 1:6), Spirit-filled (John 1:32–34), and committed to God’s will (John 3:30). He was apparently not subtle, nor the type to hold back from speaking truth. His death will come after rightly accusing the local king of having an illegitimate marriage (Luke 3:19–20; Matthew 14:6–10). The people coming to hear him seek to be “baptized,” a term transliterated from the Greek word baptizō. This literally means “immersion or submersion,” usually with an emphasis on cleaning. Those who made major spiritual decisions or who joined religious groups would often be publicly baptized to demonstrate their commitment.

Here, John speaks directly and clearly to the people who have come to hear his message. The reason for his harsh words was probably the attitude of the people. Some might have come expecting that baptism—the physical act—would somehow make them right with God. John’s ministry is about repentance, however. As he explains himself, John will indicate that a person who performs a ritual, without sincere repentance, is subject to God’s wrath (Luke 3:8–9). That warning includes encouraging people to live godly, moral lives (Luke 3:10–14).

It’s also possible John’s rough words are meant to confront local religious leaders and their ardent followers (John 1:19). Matthew’s account of John’s ministry has these same words being delivered to those men, specifically (Matthew 3:7–12).

Context Summary
Luke 3:7–22 is a relatively brief explanation of John the Baptist’s ministry. John’s preaching calls on people to repent and turn from their sins. At the same time, he is careful to declare that he is not Christ—John is only a herald of the Messiah. Luke’s account quickly summarizes this message, John’s conflict with Herod the Tetrarch, and the baptism of Jesus. Parallel accounts are found in Matthew 3, Mark 1:1–11, and John 1:19–34.

Verse 8. Bear fruits in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you, God is able from these stones to raise up children for Abraham.

It’s sometimes said that Christianity is a relationship, not a religion. That’s oversimplified, but it raises the important difference between trying to earn one’s salvation versus having a sincere interest in God. John the Baptist is not shy about calling out those who come to hear his preaching (Luke 3:7). Those who think the ritual of baptism can save them from God’s judgment are desperately wrong. Rather, what people need is an attitude of humility and submission to God, demonstrated by repentance. Legitimate baptism is a public profession of someone who has chosen to turn from their sin. John encourages his audience to live in ways demonstrating sincere faith (Luke 3:10–14).

John also addresses the myth that merely being Jewish is enough to obtain God’s favor. Or, that God’s judgment was reserved for Gentiles alone. This is a topic Jesus would also address (John 8:39–40). The main purpose of John the Baptist’s ministry is preparing people to understand the role of Messiah (Luke 3:4–6). Reminding them of the reality of sin, and the need for a right relationship with God, is key to that message.

Verse 9. Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.”

If someone says, “I am going to cut down that tree,” we might wonder when they’ll do so. If we see their axe leaning against the base of the tree one day, we know the key moment is imminent. John the Baptist’s symbolism implies that very thing: judgment is not far in the future: it is about to happen. This is part of John’s preaching ministry, preparing Israel to receive the Messiah (Luke 3:1–6).

Part of John’s message has been that rituals and ancestry are not enough to escape God’s wrath. Baptism without repentance and mere Jewish heritage will not save (Luke 3:7–8). Jesus would also use analogies related to trees and their productivity (Matthew 7:17–20). Fruitfulness represents a tree which is living and healthy: an external sign of an internal condition (John 15:4–6). The “unfruitful” tree, disconnected from life, is not merely to be pruned; it’s to be cut down and thrown into fire.

Verse 10. And the crowds asked him, “What then shall we do?”

John the Baptist spent most of his life living in the desert, preparing to preach repentance (Luke 1:80). When the time came (Luke 3:1–6), his message was blunt: you cannot rely on rituals or heritage to be saved. All must sincerely repent of sin (Luke 3:7–9). In response, the people ask what to do. The messages John gives in the next verses are targeted at specific groups of people, along with their most common temptations (Luke 3:11–14).

The “crowds” here to see John are made up of independent seekers, as well as local religious leaders and their supporters (John 1:29). Much of John’s harsh tone seems to be directed at these authority figures (Matthew 3:7–12). Sincere members of John’s audience would want to know what, exactly, they should do in response to his message. Insincere listeners might ask the question, “what then shall we do” in a challenging way, as if to say, “what are you implying?”

Verse 11. And he answered them, “Whoever has two tunics is to share with him who has none, and whoever has food is to do likewise.”

John the Baptist preaches repentance. His underlying theme is that sincerity before God is required to escape judgment. That humble submission is demonstrated by acts corresponding to a repentant heart (Luke 3:1–6). Those who think doing good works, or being baptized, or being Jewish are enough to earn salvation are terribly mistaken (Luke 3:7–8). In this passage, John addresses what repentance from sin looks like, in practice, among different groups of people in his era.

The public has asked John “what then shall we do” (Luke 3:10) in response to his challenge. His answer encourages sacrificial love for one’s neighbor (Mark 12:28–31). This is represented by caring for other people’s basic needs—such as clothing and food—when we have enough for ourselves. The tunic in question was effectively an undergarment; this underscores the statement as a reference to fundamental human needs.

Verse 12. Tax collectors also came to be baptized and said to him, “Teacher, what shall we do?”

Those who heard John the Baptist were commanded to repent—to run from sin—and to live lives consistent with that repentance (Luke 3:7–9). Those who accepted this message were baptized as a public expression of their decision. All this was part of John’s role as the herald of Messiah (Luke 3:1–6). This passage shows John’s response to questions from various groups about how to live out that repentance. Each corresponds to some temptation common to that group. For people in general, John’s advice is to use one’s abundance to bless those who are in need (Luke 3:10–11).

Here, John is approached by tax collectors. This was an era of Roman occupation: the Jewish people were subjects of a pagan empire. Locals were hired by the invaders to collect and submit taxes. This was doubly offensive to the people of Israel. Not only did tax collectors work on behalf of their nation’s oppressors, but they also interacted with unclean Gentiles. As a result, the term “tax collectors” was often used as general metaphor for distasteful, immoral people (Mark 2:16; Matthew 5:46).

Worse, many tax collectors were prone to corruption. Romans cared little how much money was taken from conquered people, so long as the correct amount was given to imperial leaders. Unscrupulous tax collectors could add extravagant amounts to the taxes they collected, knowing they could threaten others with arrest or imprisonment. This is the sin which John will address when giving them advice in the next verse (Luke 3:13).

Verse 13. And he said to them, “Collect no more than you are authorized to do.”

John the Baptist is giving advice to local tax collectors (Luke 3:12) who want to follow his command to “bear fruits in keeping with repentance (Luke 3:8). In Jesus’ era, tax collectors were among the most hated people in any community. This was for three primary reasons. First, they willingly associated with unclean, sinful Gentiles. Second, they helped an oppressive empire control their own conquered people. Third, their position was ripe for corruption. Romans allowed them to add to collections to cover their own salary; many tax collectors became rich by squeezing excess funds from their countrymen.

The tax collectors coming to John the Baptist want to be right with God; they are asking how to “bear fruits in keeping with repentance” (Luke 3:8). John’s advice speaks to the temptation often associated with their profession: overcharging. He instructs them to collect only what must be taken, and no more. In a later passage, Zacchaeus the tax collector will demonstrate repentance by restoring fraudulent wealth to those from whom it was taken (Luke 19:8).

Verse 14. Soldiers also asked him, “And we, what shall we do?” And he said to them, “Do not extort money from anyone by threats or by false accusation, and be content with your wages.”

As a herald of the Messiah, John the Baptist preaches a message of repentance (Luke 3:1–6). This includes a call for people to declare their repentance through baptism, then live a life corresponding to that change (Luke 3:7–9). Several groups approach to ask what this means, in practice. Common people are told to use their abundance to help those in need (Luke 3:10–11). Tax collectors, a group prone to overcharging, were commanded to collect only what was due (Luke 3:12–13).

The reference to “soldiers” here is interesting. As a conquered people, Israel would not have been allowed an independent standing army. It’s uncertain if the men approaching John are Roman soldiers, foreign mercenaries, or something else entirely. In any case, they seek the same advice given to other groups: how to “bear fruit in keeping with repentance” (Luke 3:8). John’s answer once again strikes to a temptation common to this group. In the case of ancient soldiers, this is extortion. Beyond the intimidation of weapons and armor, soldiers could threaten locals with arrest or harassment. This created the temptation to take advantage of conquered people, even among troops who were well paid.

Verse 15. As the people were in expectation, and all were questioning in their hearts concerning John, whether he might be the Christ,

Many came from around the region of Judea to hear John the Baptist preach (Matthew 3:5–6). His message was a call for repentance. He proclaimed the need to turn from sin and live consistently with that repentance (Luke 3:3, 8–9). To those who asked, John gave practical examples of how to “bear fruit in keeping with repentance.” Those were aligned with temptations common to various groups in his era (Luke 3:10–14).

John’s powerful message and unusual lifestyle (Luke 1:80; Matthew 3:4) certainly made an impression. This led to speculation that he was “the Christ.” The word Christos in Greek presents the same idea as the Hebrew term Mashiyach, from which we get the English term Messiah. The people wonder if John is the One promised by Old Testament prophets (Isaiah 9:6–7).

The New Testament records several instances where John refuses to take on this title (Luke 3:16–17; John 1:19–20). John is not the Savior; he is a herald of the Savior (Isaiah 40:3–5; Malachi 3:1; 4:5–6). His purpose is to point others toward Jesus (John 3:28–30).

Verse 16. John answered them all, saying, “I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire.

John the Baptist is responding to those who wonder if he is the Promised One: the Messiah predicted by the Old Testament prophets (Isaiah 9:6–7). In Greek, this title is Christos, from which we get the English title Christ. Whenever this question came up, John made it explicitly clear that he was not the Savior (John 1:19–20; 3:28–30). Here, he explains that the Redeemer promised by God is far greater than he is.

Part of this comparison involves sandals. In that era, people walked through dusty, dirty paths. Touching another person’s feet was a sign of submission. Lowly servants were the ones assigned to wash the feet of guests—this was part of the message in Jesus’ ministry to the disciples at the Last Supper (John 13:1–7). John the Baptist amplifies this concept by saying he is not even worthy to untie Messiah’s sandals.

John’s ministry involved baptism, which is transliterated from the Greek word baptizō, and literally means “immersion or submersion,” usually with an emphasis on cleaning. The cleansing which comes from Messiah involves the Holy Spirit (2 Timothy 1:13–14) and fire (Malachi 3:2; Hebrews 12:29). The baptism offered by the Savior goes well beyond physical rituals or changes (1 Peter 3:21).

Some interpreters suggest an additional—or even different—meaning in John’s statement. Some believe he is referring to two separate “baptisms.” In that view, Christ’s ministry brings believers into the Holy Spirit (Acts 1:5; 2:38), while unbelievers are brought under the fiery judgment of God (2 Peter 3:7; John 3:36). The very next part of John’s explanation includes imagery about separating believers from nonbelievers (Luke 3:17).

Verse 17. His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.”

When asked if he was the Messiah, John the Baptist always clearly indicated that he was not (John 1:19–20; Luke 3:15–16). In the prior verse, he used a dramatic image to show that the Christ would be much, much greater than he. In an era were the lowliest servants washed the feet of travelers, John the Baptist claims he’s not even worthy to untie the Messiah’s sandals.

Another part of John’s explanation of Christ was the kind of baptism which would be involved. John’s baptism was an outward ritual involving water—the Greek term baptizō literally means “immersion.” The “baptism” of the Messiah would involve both the Holy Spirit and fire. The combination of that statement, with this verse’s emphasis on God separating believers from nonbelievers, leads many to conclude John was speaking of two separate effects of Christ’s ministry. Some would respond in faith (Acts 1:5; 2:38), others would respond with rejection and face judgment (2 Peter 3:7; John 3:36).

The metaphor used here involves the process of separating usable grain from inedible husks and stems. The first step is threshing, to knock grain loose from stalks. Next is winnowing. A farmer would use a pitchfork or similar tool to throw threshed grain into the air. This would allow wind to blow the light chaff to the side, while the good grain would fall back into the pile. Inedible or useless material would be collected and burned. Symbolically, this represents God sorting humanity into those who will be saved and those who will be consigned to the fires of hell (Matthew 25:30–31). The same Old Testament works which prophesied John the Baptist’s ministry (Malachi 3:1; 4:5–6) make similar remarks (Malachi 4:1).

Verse 18. So with many other exhortations he preached good news to the people.

Before John the Baptist was born, an angel predicted he would be a herald of the Messiah (Luke 1:16–17). As soon as he was born, his family began to anticipate the beginning of his ministry (Luke 1:76). John spent most of his life in solitude (Luke 1:80), developing an interesting lifestyle (Matthew 3:4). When he began to preach, his message was a call for repentance from sin (Luke 3:3–6). This corresponded to prophecies about a herald who would precede Messiah (Malachi 3:1; 4:5–6).

John’s message involved exhortations: strong encouragements and passionate advice. He was certainly not afraid to speak his mind (Luke 3:3–9). Beyond what’s recorded explicitly in Scripture, John’s ministry was likewise bold and outspoken. Unfortunately, John’s honesty was not always appreciated. Among the offended is the local ruler, Herod (Luke 3:1). John will openly condemn Herod’s relationship with his brothers’ wife, calling it illegitimate and against Jewish law (Luke 3:19–20; Matthew 14:1–4). Speaking truth to power, in John’s case, leads to prison and eventually to execution (Matthew 14:5–12).

Verse 19. But Herod the tetrarch, who had been reproved by him for Herodias, his brother ‘s wife, and for all the evil things that Herod had done,

Herod, the local ruler mentioned earlier in this chapter (Luke 3:1), had divorced his first wife so he could steal his brother Philip’s wife, Herodias (Mark 6:17–18). John the Baptist was not shy about speaking truth (Luke 3:10–14). He boldly stated that Herod’s relationship with his sister-in-law was illegitimate and against the Law of Moses (Leviticus 18:16; 20:21). Herod might have been offended by this, but it seems Herodias was even more spiteful (Mark 6:19–20). Eventually, she would use her own daughter to manipulate Herod into having John executed (Mark 6:27).

Luke points out that Herod had a long track record of sin, even without his interactions with John the Baptist. This verse continues unbroken into the next, as Luke indicates that “for all the evil” done by Herod, he managed to add even more by the unfair imprisonment of John (Luke 3:20).

Verse 20. added this to them all, that he locked up John in prison.

When Herod the Great died (Matthew 2:19), his territory was split up among three of his sons. Two of these were Herod and Philip (Luke 3:1). At one point, Philip was married to a woman named Herodias. When Herod divorced his wife, Herodias divorced Philip and married Herod. This was against the Law of Moses (Leviticus 18:16; 20:21). John the Baptist condemned this as an illegitimate relationship (Luke 3:19), which likely offended Herod. He had John imprisoned—an act Luke wryly describes as yet another addition to Herod’s long list of sins.

While Herod had a vague respect for John the Baptist (Mark 6:20), his wife Herodias was much more spiteful. She seems to have been the one pressing for John’s arrest (Mark 6:17–19). Later, she would use her own daughter to manipulate Herod, resulting in John’s gruesome execution (Mark 6:22–27).

Verse 21. Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heavens were opened,

Curiously, Luke does not give details about Jesus’ baptism; he simply notes that it happened. The other three gospel writers give more time and detail to the event. Since Mark (Mark 1:9–11) and Matthew (Matthew 3:13–17) produced their accounts before Luke’s, it’s possible Luke felt their description of Jesus’ baptism was enough. The simple phrase “when Jesus also had been baptized” implies the original reader—established early on as a believer (Luke 1:3–4)—had some knowledge of the event already. The only details Luke offers (Luke 3:22) are those that continue to establish the point made by John the Baptist: that Jesus is the Promised One sent by God (Luke 3:16–17).

Luke uses the expression “all the people” in reference to those baptized. This is the same style used by Matthew (Matthew 3:5–6) and Mark (Mark 1:5). This is not a literal claim that every single living person was baptized before Jesus. Rather, it’s a reference to John’s fame in that region (Mark 11:29–32). In this case, it suggests Jesus’ baptism occurred at the height of John the Baptist’s popularity.

Verse 22. and the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven, “You are my beloved Son; with you I am well pleased.”

Here, Luke provides the few details he gives about Jesus’ baptism. Other gospel writers give more information about this event (Matthew 3:13–17; Mark 1:9–11). John adds details especially relevant to Luke’s purpose here: that the Holy Spirit descended to Jesus, as God delivered a message of approval (John 1:32–33). These signs support John the Baptist’s claim that the One whom he heralds is “greater” than John himself (Luke 3:16). John’s role is to prepare the people, and once Jesus arrives, his ministry naturally begins to fade (John 3:28–30).

All four gospels refer to a dove when explaining the Holy Spirit’s descent to Jesus. This has resulted in the traditional image of a dove—the small white bird—sitting on Jesus’ shoulder in artwork over many centuries. It’s worth noting that while Scripture says the Holy Spirit had some “bodily form,” most references about the dove are applied to how the Spirit came down, not what it looked like. That is, the Bible doesn’t explicitly say, “the Holy Spirit appeared like a dove and landed on Jesus.” It came to rest on Him in a dovelike way—perhaps implying a floating, settling, gentle manner.

The voice from heaven, like the other signs, establishes that Jesus of Nazareth is the One predicted by prophecy (Isaiah 9:6–7) and proclaimed by men like John (Malachi 3:1; 4:5–6).

Verse 23. Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph, the son of Heli,

This passage divides the early part of Luke’s gospel from the rest. Chapters 1, 2, and most of chapter 3 cover the birth and public baptism of Jesus (Luke 3:21–22). Chapter 4 will explain Christ’s temptation by Satan, followed by the beginning of His public ministry. In between, Luke offers Jesus’ genealogy: His ancestry back all the way to Adam.

Scripture never gives an explicit indication of Jesus’ age, nor enough information to perfectly fix the date of His birth. Even the names and dates Luke used earlier (Luke 3:1–2) offer a few years of leeway. Likewise, Luke mentions here that Jesus is “about thirty.” This is as close as Scripture gets to establishing such details for Jesus’ life.

Original biblical writings contained neither lower-case letters nor punctuation. Adding paragraph and sentence breaks, as well as commas and parentheses, are part of translating into a modern language. In this case, Luke clearly states that Jesus’ relationship to Joseph was not natural fatherhood. Where disagreements arise is how to handle this “footnote” added by Luke. Some translators block off the phrase “as was supposed.” This would emphasize that Joseph’s fatherhood of Jesus was merely assumed by others.

Other translators suggest Luke’s aside should include the entire phrase “being the son as was supposed of Joseph.” This would make the main statement that Jesus, “…about thirty years of age, [was] the son of Heli.” On that interpretation, Heli would have been Mary’s father, and the male “before” Jesus in the genealogical line.

Much has been written about the exact meaning of Luke’s genealogy, as well as that of Matthew. Among all the options, no inexplicable contradictions have been found. At worst, the two descriptions are accurate records of a process that—even today—can be complicated and subject to interpretation.

Context Summary
Luke 3:23–38 traces the earthly ancestry of Jesus, apparently focusing on direct family lines. That is, Luke might be following literal birth, rather than by legal means such as adoption. Scholars differ on the precise meaning of these lines, but a common interpretation is that Luke is establishing Mary’s ancestry. This establishes Jesus’ physical relationship to His ancestor David (2 Samuel 7:12–16). Matthew’s genealogy shows Joseph’s descent from David, making his adoptive son, Jesus, a legal member of that line.

Verse 24. the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,

Luke is tracing Jesus’ earthly genealogy back to Adam. A common view holds that his list depicts Mary’s family line, establishing Jesus as a literal biological descendant of David.

Names found in this verse, such as Levi and Joseph, do not correspond to the Old Testament figures themselves. Rather, as is seen in many cultures around the world, some names are more common than others. Famous figures tend to inspire namesakes.

Verse 25. the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,

Many scholars believe Luke’s genealogy establishes the lineage of Mary, which would make Jesus a literal blood relative of David. Others differ, but in any case, both Luke and Matthew (Matthew 1:1–16) establish the legitimacy of Jesus’ claim to fulfill Old Testament prophecy (2 Samuel 7:12–16).

Commonly used names are found here, as in several other points in this genealogy. In this verse, Amos and Nahum are not the corresponding Old Testament prophets. Mattathias, as well, shares the exact same name with an ancestor (Luke 3:26) and an extremely similar name to others (Luke 3:24, 29, 31).

Verse 26. the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda,

Luke presents a genealogy tracing Jesus’ earthly ancestry all the way back to Adam. His purpose is to show that Jesus’ ministry is universal, as Jesus is fully human. This genealogy also establishes that Christ’s claim to David’s throne is legitimate, as He is a descendant of David (2 Samuel 7:12–16).

The men mentioned in this verse are entirely obscure, having no other appearance in recorded Scripture. Mattathias, however, shares this name with one of his descendants (Luke 3:25) and a name very similar to others in this lineage (Luke 3:24, 29, 31).

Verse 27. the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,

Jesus is a descendant of David (2 Samuel 7:12–16). Matthew (Matthew 1:1) and Luke (Luke 3:23) both establish this, apparently using different lines. Most of the names in Luke’s genealogy are obscure, unless the men are namesakes of more famous people like Levi, Joseph, and Amos. At this point, Luke’s list touches on a name well-known from the Old Testament: Zerubbabel.

Zerubbabel was born in Babylon during Israel’s exile (2 Kings 25:2–12). He returned as a governor during the rebuilding period and was a key figure in repairing the destroyed temple (Ezra 3:8–10). Though not thought of often in modern Christian teaching, Zerubbabel was one of Israel’s heroic figures in the period between the exile and the appearance of Jesus.

Verse 28. the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er,

As Luke traces Jesus’ genealogy back to Adam, he includes several names that repeat. As in the modern day, some names are more popular than others—especially when associated with famous figures. As with prior mentions of names like Levi and Joseph, the name Er as used here is not a reference to Judah’s son (Genesis 38:7).

The name Melchi was seen early in this genealogy, possibly being named for the man mentioned in this verse (Luke 3:24).

Verse 29. the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,

Famous people inspire popular names. This is why many people in western culture are given names that are seen in Scripture: Matthew, Mark, Paul, Stephen, Simon, Mary, Martha, and so forth. Other than Zerubbabel (Luke 3:27), all the famous names included so far in Luke’s genealogy of Jesus (Luke 3:23) belong to different people than their more well-known Old Testament namesakes.

Here, as well, names like Joshua and Eliezer are not references to the contemporaries of Moses (Exodus 17:9; 18:4), nor is the Levi mentioned here the son of Jacob (Genesis 29:34). Matthat, as well, shares a name with one of his descendants (Luke 3:24).

Verse 30. the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim,

Luke presents a genealogy that connects Jesus to Adam, through the line of David (2 Samuel 7:12–16). Included in this list are many famous names. However, most on the list are not the people who made their name famous. Close ancestors of Jesus bore names of much earlier men, such as Joshua, Levi, and Joseph. The only person mentioned so far with any Old Testament presence is Zerubbabel (Luke 3:27; Ezra 3:8–10).

Here, the names Simeon, Judah, and Joseph also connect to major figures in the Old Testament, but the men mentioned here are not the same people. Eliakim, as well, is a name seen several times in Jewish Scripture, including a man who served under Hezekiah (2 Kings 18:18).

Verse 31. the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David,

Other than Zerubbabel (Luke 3:27), the recognizable names in Luke’s genealogy are mostly repetitions of earlier, more famous figures. The men called Levi, Joseph, Judah, and so forth are named after those celebrated persons. The other names are almost totally obscure, with no information at all given other than their inclusion in this genealogy of Jesus (Luke 3:23).

Here, Luke’s record of Jesus’ earthly lineage reaches a critical point. The line of fathers and sons reaches back to Nathan, a son of David (2 Samuel 5:14). This establishes that Jesus is part of the line of David, from which Messiah was promised to come (2 Samuel 7:12–16).

This also marks a change in the visibility of the people mentioned for the rest of the genealogy. While the men mentioned thus far are mostly unknown, many of the names seen in the rest of the list (Luke 3:32–38) are well-established in Old Testament stories.

Verse 32. the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon,

When Luke listed Jesus’ earthly genealogy (Luke 3:23), one purpose was to show that Jesus fulfilled prophecy as a descendant of David. That was accomplished in the prior verse (Luke 3:31). Luke continues to emphasize that Jesus is also a son of Adam—a human being—whose role as Messiah is available to all people and nations.

Names given up to now have mostly been obscure, at best being unknown men named for more famous Old Testament figures. After referencing David, many of the listed men are well-established in Scripture. This verse lists David’s father, Jesse (1 Samuel 16:1), his grandfather Obed (Ruth 4:17), and his great-grandfather, Boaz (Ruth 4:13).

The book of Ruth (Ruth 4:18–22) includes the same genealogy as given in these two verses of Luke (Luke 3:33). Sala, in this case, is a slightly different rendering of the name Salmon.

Verse 33. the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah,

The genealogy given by Luke establishes that Jesus is a descendant of David (Luke 3:31). He continues, however, to emphasize that Jesus is fully human. This corresponds to Luke’s theme that Christ’s gospel is for all people in all the world. The genealogy given in this part of Luke (Luke 3:32) is identical to that presented in the book of Ruth, showing the men who preceded David (Ruth 4:18–22).

Perez is one of the sons of Judah (Genesis 38:29), and a grandson of the patriarch of all Israel, Jacob (Genesis 35:10). Judah was not Jacob’s firstborn (Genesis 29:34–35), but he quickly became prominent among his brothers—not always for the best reasons (Genesis 37:26–27; 44:18, 33).

Verse 34. the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,

Luke’s genealogy of Christ has reached the patriarch of Israel, Jacob (Genesis 35:10). His purpose in including these names, continuing to Adam, is to highlight Jesus’ humanity. This, in turn, helps reinforce the idea that Jesus’ gospel is made available to all people in all nations.

Each name listed in this verse is a famous figure in the Old Testament. Scripture says much about the lives of Jacob (Genesis 25:26), Isaac (Genesis 17:19). Abraham, of course, is credited as being the precursor to God establishing His chosen people (Genesis 12:1–4), when his name was still Abram.

The Bible offers fewer details about Abraham’s immediate ancestors, Terah and Nahor (Genesis 11:24). Likewise, some of the men named in verse ahead are relatively obscure (Luke 3:35–38). Others are profoundly important in human history.

Verse 35. the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,

Early in Luke’s genealogy of Jesus (Luke 3:23), many of the men listed were historically unknown. At best, they shared names with more famous ancestors. A few exceptions, such as Zerubbabel (Luke 3:27), were interrupted as the lineage came to David (Luke 3:31–33). Most of the men listed from that point are well-documented in the Old Testament. After referring to Abraham (Luke 3:34), the list once again includes names of men about whom we know almost nothing.

Serug, Reu, Peleg, Eber, and Shelah are mentioned in the Bible only as part of early genealogies. Peleg’s name is associated with the idea of division (Genesis 10:25), possibly a reference to the incident at the tower of Babel (Genesis 11:1–9).

This continued list is Luke’s way of emphasizing that Jesus’ gospel is meant for all humanity, as Jesus is a true descendant of Adam, the father of all mankind.

Verse 36. the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,

As with most of the names given in the prior verse, men like Cainan and Arphaxad are mentioned in Scripture only as part of genealogies. We know almost nothing else about them. The same is true of the Lamech mentioned here; while he is the father of Noah, he is not the same person as the Lamech who came from the lineage of Cain (Genesis 4:18–24). Rather, he is the son of Methuselah (Luke 3:37; Genesis 5:25).

Shem, likewise, is known almost exclusively for his family members. The only times his actions are described are in relation to the flood (Genesis 7:13) and an ugly incident with his father, Noah (Genesis 9:20–23).

Noah, of course, is one of the most famous names in Scripture. This is the man chosen by God to build an ark, to retain the only people to survive God’s wrathful annihilation of wicked mankind (Genesis 6:1–8).

Verse 37. the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,

Luke’s genealogy of Jesus is reaching its end—or, rather, its beginning—as it approaches the first man, Adam. As Christ is a genuine human being, Christ’s gospel is made available to the entire human race.

The first name mentioned here is Methuselah, famously the oldest person recorded in Scripture (Genesis 5:27).

This Enoch is the one famous for being taken by God, apparently without dying (Genesis 5:24). This is not the same as one of the sons of Cain (Genesis 4:17).

Jared, Mahalaleel, and Cainan, like many, are men only mentioned in genealogies, with few other details given about their lives.

Verse 38. the son of Enos, the son of Seth, the son of Adam, the son of God.

Luke began this genealogy with Jesus (Luke 3:23), and now ends it with Adam, the first human being (Genesis 2:7). In keeping with the pattern of Luke’s genealogy, Adam is said to be the “son” of God, as he had no earthly parents. The purpose of this list was to show that Jesus was a descendant of David (Luke 3:31), and to emphasize His complete humanity. Jesus’ ministry was meant to offer salvation to all people, of all nations.

As with the rest of the list, some names are famous only because they are included in these genealogies. Enos is one of those. So, too, is Seth, the son provided for Adam and Eve shortly after the murder of their second-born, Abel (Genesis 4:25).

This description of Jesus’ earthly heritage forms a break between Christ’s early life and the start of His public work. The next passage will cover Jesus’ temptation by Satan (Luke 4:1–12) and the beginning of His active ministry (Luke 4:14–15).

End of Chapter 3.

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