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Commentary on Luke 3 verses 15–20
We are now drawing near to the appearance of our Lord Jesus publicly; the Sun will not be long after the morning-star. We are here told,
I. How the people took occasion, from the ministry and baptism of John, to think of the Messiah, and to think of him as at the door, as now come. Thus the way of the Lord was prepared, and people were prepared to bid Christ welcome; for, when men's expectations are raised, that which they are in expectation of becomes doubly acceptable. Now when they observed what an excellent doctrine John Baptist preached, what a divine power went along with it, and what a tendency it had to reform the world, 1. They began presently to consider that now was the time for the Messiah to appear. The sceptre was departed from Judah, for they had no king but Caesar; nay, and the law-giver too was gone from between his feet, for Herod had lately slain the sanhedrim. Daniel's seventy weeks were now expiring; and therefore it was but three or four years after this that they looked that the kingdom of heaven should appear immediately, Luk 19:11. Never did the corrupt state of the Jews more need a reformation, nor their distressed state more need a deliverance, than now. 2. Their next thought was, "Is not his he that should come?" All thinking men mused, or reasoned, in their hearts, concerning John, whether he were the Christ or not. He had indeed none of the external pomp and grandeur in which they generally expected the Messiah to appear; but his life was holy and strict, his preaching powerful and with authority, and therefore "why may we not think that he is the Messiah, and that he will shortly throw off this disguise, and appear in more glory?" Note, That which puts people upon considering, reasoning with themselves, prepares the way for Christ.
II. How John disowned all pretensions to the honour of being himself the Messiah, but confirmed them in their expectations of him that really was the Messiah, Luk 3:16, Luk 3:17. John's office, as a crier or herald, was to give notice that the kingdom of God and the King of that kingdom were at hand; and therefore, when he had told all manner of people severally what they must do ("You must do this, and you must do that"), he tells them one thing more which they must all do: they must expect the Messiah now shortly to appear. And this serves as an answer to their musings and debates concerning himself. Though he knew not their thoughts, yet, in declaring this, he answered them.
1.He declares that the utmost he could do was to baptize them with water. He had no access to the Spirit, nor could command that or work upon that; he could only exhort them to repent, and assure them of forgiveness, upon repentance; he could not work repentance in them, nor confer remission on them.
2.He consigns them, and turns them over, as it were, to Jesus Christ, for whom he was sent to prepare the way, and to whom he was ready to transfer all the interest he had in the affections of the people, and would have them no longer to debate whether John was the Messiah or no, but to look for him that was really so.
(1.)John owns the Messiah to have a greater excellency than he had, and that he was in all things preferable to him; he is one the latchet of whose shoe he does not think himself worthy to loose; he does not think himself worthy to be the meanest of his servants, to help him on and off with his shoes. John was a prophet, yea more than a prophet, more so than any of the Old Testament prophets; but Christ was a prophet more than John, for it was both by the Spirit of Christ, and of the grace of Christ, that all the prophets prophesied, and John among the rest, Pe1 1:10, Pe1 1:11. This was a great truth which John came to preach; but the manner of his expressing it bespeaks his humility, and in it he not only does justice to the Lord Jesus, but does him honour too: "He is one whom I am not worthy to approach, or draw nigh to, no not as a servant." Thus highly does it become us to speak of Christ, and thus humbly of ourselves.
(2.)He owns him to have a greater energy than he had: "He is mightier than I, and does that which I cannot do, both for the comfort of the faithful and for the terror of hypocrites and dissemblers." They thought that a wonderful power went along with John; but what was that compared with the power which Jesus would come clothed with? [1.] John can do no more than baptize with water, in token of this, that they ought to purify and cleanse themselves; but Christ can, and will, baptize with the Holy Ghost; he can give the Spirit to cleanse and purify the heart, not only as water washes off the dirt on the outside, but as fire purges out the dross that is within, and melts down the metal, that it may be cast into a new mould. [2.] John can only preach a distinguishing doctrine, and by word and sign separate between the precious and the vile; but Christ hath his fan in his hand, with which he can, and will, perfectly separate between the wheat and the chaff. He will thoroughly purge his floor; it is his own, and therefore he will purge it, and will cast out of his church the unbelieving impenitent Jews, and confirm in his church all that faithfully follow him. [3.] John can only speak comfort to those that receive the gospel, and, like other prophets, say to the righteous that it shall be well with them; but Jesus Christ will give them comfort. John can only promise them that they shall be safe; but Christ will make them so: he will gather the wheat into his garner; good, serious, solid people he will gather now into his church on earth, which shall be made up of such, and he will shortly gather them into his church in heaven, where they shall be for ever sheltered. [4.] John can only threaten hypocrites, and tell the barren trees that they shall be hewn down and cast into the fire; but Christ can execute that threatening; those that are as chaff, light, and vain, and worthless, he will burn with fire unquenchable. John refers here to Mal 3:18; Mal 4:1, Mal 4:2. Then, when the floor is purged, ye shall return, and discern between the righteous and the wicked, for the day comes that shall burn as an oven.
The evangelist concludes his account of John's preaching with an et caetera (Luk 3:18): Many other things in his exhortation preached he unto the people, which are not recorded. First, John was an affectionate preacher. He was parakalōn - exhorting, beseeching; he pressed things home upon his hearers, followed his doctrine close, as one in earnest. Secondly, He was a practical preacher. Much of his preaching was exhortation, quickening them to their duty, directing them in it, and not amusing them with matters of nice speculation. Thirdly, He was a popular preacher. Though he had scribes and Pharisees, men of polite learning, attending his ministry, and Sadducees, men of free thought, as they pretended, yet he addressed himself to the people, pros ton laon - to the laity, and accommodated himself to their capacity, as promising himself best success among them. Fourthly, He was an evangelical preacher, for so the word here used signifies, euēngelizeto - he preached the gospel to the people; in all his exhortations, he directed people to Christ, and excited and encouraged their expectations of him. When we press duty upon people, we must direct them to Christ, both for righteousness and strength. Fifthly, He was a copious preacher: Many other things he preached, polla men kai hetera - many things, and different. He preached a great deal, shunned not to declare the whole counsel of God; and he varied in his preaching, that those who were not reached, and touched, and wrought upon, by one truth, might be by another.
III. How full a stop was put to John's preaching. When he was in the midst of his usefulness, going on thus successfully, he was imprisoned by the malice of Herod (Luk 3:19, Luk 3:20): Herod the tetrarch being reproved by him, not only for living in incest with his brother Philip's wife, but for the many other evils which Herod had done (for those that are wicked in one instance are commonly so in many others), he could not bear it, but contracted an antipathy to him for his plain dealing, and added this wickedness to all the rest, which was indeed above all, that he shut up John in prison, put that burning and shining light under a bushel. Because he could not bear his reproofs, others should be deprived of the benefit of his instructions and counsels. Some little good he might do to those who had access to him, when he was in prison; but nothing to what he might have done if he had had liberty to go about all the country, as he had done. We cannot think of Herod's doing this without the greatest compassion and lamentation, nor of God's permitting it without admiring the depth of the divine counsels, which we cannot account for. Must he be silenced who is the voice of one crying in the wilderness? Must such a preacher be shut up in prison who ought to have been set up in the courts of the temple? But thus the faith of his disciples must be tried; thus the unbelief of those who rejected him must be punished; thus he must be Christ's forerunner in suffering as well as preaching; and thus, having been for about a year and a half preparing people for Christ, he must now give way to him, and, the Sun being risen, the morning-star must of course disappear.
John having announced the coming of Christ, was preaching the baptism of the Holy Spirit, and the other things which the Gospel history has handed down to us. But besides these he is declared to have announced others in the following words, And many other things in his exhortation preached he unto the people.
And as in the Gospel according to St. John it is related of Christ that He spoke many other things, so also in this place we must understand Luke to say the same of John the Baptist, since certain things are announced by John too great to be entrusted to writing.
One who teaches the word of the gospel proclaims not just one thing but many.… Therefore John also preached "other things" to the people, which have not been recorded. But consider how many things there are that have been recorded. He proclaimed Christ. He pointed him out. He preached the baptism of the Holy Spirit. He taught the tax collectors salvation and the soldiers discipline. He taught that the threshing floor was being cleansed, trees cut down, and the rest, which the account in the Gospel narrates. Hence, apart from these things that have been written down, he is shown to have proclaimed other things which are not written down. For the Scripture says, "He also proclaimed many other things to the people and encouraged them."
(non occ.) He is called the tetrarch, to distinguish him from the other Herod, in whose reign Christ was born, and who was king, but this Herod was tetrarch. Now his wife was the daughter of Aretas, king of Arabia, but he had sacrilegiously married his brother Philip's wife, though she had offspring by his brother. For those only were allowed to do this whose brothers died without issue. For this the Baptist had censured Herod. First indeed he heard him attentively, for he knew that his words were weighty and full of consolation, but the desire of Herodias compelled him to despise the words of John, and he then thrust him into prison. And so it follows, And he added this above all, that he shut up John in prison.
(Mor. 15. sup. Job 20.) The fire of hell is here wonderfully expressed, for our earthly fire is kept up by heaping wood upon it, and cannot live unless supplied with fuel, but on the contrary the fire of hell, though a bodily fire, and burning bodily the wicked who are put into it, is not kept up by wood, but once made remains unquenchable.
But John was not imprisoned in those days. According to St. John's Gospel it was not till after some miracles had been performed by our Lord, and after His baptism had been noised abroad; but according to Luke he had been seized beforehand by the redoubled malice of Herod, who, when he saw so many flock to the preaching of John, and the soldiers believing, the publicans repenting, and whole multitudes receiving baptism, on the contrary not only despised John, but having put him in prison, slew him.
For his exhortation was the telling of good things, and therefore is fitly called the Gospel.
(ordin.) For before that Luke relates any of the acts of Jesus, he says that John was taken by Herod, to show that he alone was in an especial manner going to describe those of our Lord's acts, which were performed since the year in which John was taken or put to death.
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SUMMARY
Luke 3:18 serves as a concise summary statement, underscoring the profound and extensive nature of John the Baptist's ministry beyond the specific events detailed in the preceding verses. It highlights that John's prophetic role involved a broad array of messages and teachings, all delivered with a compelling call to repentance and preparation, thereby setting the stage for the imminent arrival of the Messiah.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 3:18 primarily functions as a Summary Statement, serving to conclude the detailed account of John the Baptist's ministry. This device allows the author to convey the extensive nature of John's work without needing to enumerate every teaching or interaction. By stating "many other things," Luke employs Implication of Extensiveness, suggesting a breadth and depth to John's preaching that transcends the specific examples provided. This literary choice emphasizes the profound and wide-ranging impact John had on the people, reinforcing his significance as the divinely appointed forerunner to Jesus.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 3:18 underscores the comprehensive nature of prophetic ministry and the divine intentionality behind John the Baptist's role as the forerunner. It reveals that God's preparation for Christ's advent was thorough, involving a sustained and multifaceted call to repentance that touched many lives. John's "exhortation" was not merely informative but transformative, designed to challenge the complacent, comfort the contrite, and direct all people towards the coming Messiah. This verse implicitly affirms the importance of a holistic gospel message that encompasses both the call to repentance and the announcement of good news, preparing hearts for God's redemptive work.
REFLECTION AND APPLICATION
Luke 3:18, in its concise declaration, offers profound insights for contemporary believers. It reminds us that spiritual preparation is rarely a one-time event but an ongoing process, often requiring "many other things" in terms of teaching, conviction, and transformation. Just as John's exhortation prepared a people for Christ's first coming, our lives should be characterized by continuous spiritual readiness for His return and for living out His kingdom principles in the present. This involves not only hearing the "good news" but also responding to the "exhortation" to live repentant, Christ-honoring lives. It challenges us to consider the depth and breadth of our own engagement with God's Word—are we only seeking comfortable truths, or are we open to the full counsel of God, which often includes challenging calls to repentance and radical obedience? Our spiritual growth, like the preparation for the Messiah, demands a comprehensive embrace of God's truth, leading to tangible changes in our attitudes and actions.
Questions for Reflection
FAQ
What does "many other things" imply about John the Baptist's ministry?
Answer: "Many other things" (G4183 polýs, G2087 héteros) implies that Luke's Gospel provides only a summary of John the Baptist's extensive and impactful ministry. It suggests that John's preaching was far more comprehensive and varied than the specific examples recorded in Luke 3:7-14. He likely delivered numerous other messages, warnings, and encouragements, all aimed at preparing the people for the coming Messiah. This phrase highlights the profound and widespread influence John had on the populace.
What was the primary goal of John's "exhortation" (G3870 parakaléō)?
Answer: John's "exhortation" was primarily aimed at calling people to repentance and preparing them for the arrival of the Messiah. While it included elements of comfort and good news (as indicated by euangelízō, "preached"), its core purpose was to provoke a genuine change of heart and life. He urged people to demonstrate their repentance through concrete actions, thereby making them ready to receive the one who would baptize with the Holy Spirit and fire (Luke 3:16). His message was a passionate appeal for spiritual readiness in anticipation of God's kingdom.
How does John the Baptist's ministry, as summarized here, relate to the ministry of Jesus?
Answer: John's ministry was entirely preparatory for Jesus. He was the divinely appointed forerunner, whose role was to "prepare the way of the Lord" (Luke 3:4). His call to repentance and his baptism were foundational steps to ready people's hearts for the greater work of Jesus, who would bring the ultimate baptism of the Holy Spirit and fire (Luke 3:16). John's "exhortation" laid the groundwork, revealing sin and the need for a Savior, thereby creating a spiritual hunger that only Jesus, the Lamb of God, could satisfy (John 1:29).
CHRIST-CENTERED FULFILLMENT
Luke 3:18, summarizing the extensive "exhortation" of John the Baptist, finds its ultimate Christ-centered fulfillment in the person and ministry of Jesus. John's comprehensive preaching, though vital, was merely the overture to the grand symphony of God's redemptive plan. He prepared the way for the one who would not just preach about the kingdom, but embody it; not just call for repentance, but provide the means for true forgiveness through His atoning sacrifice (Matthew 1:21). John's baptism of water pointed to the greater baptism with the Holy Spirit and fire that Jesus would inaugurate, empowering believers for new life and mission (Acts 1:5). The "good news" John "preached" was fully realized in Christ, who is the very embodiment of the gospel, offering not just a call to repentance but the power to live a transformed life (Romans 1:16). Thus, John's "many other things" ultimately served to magnify the singular, perfect, and all-sufficient work of Jesus, the Christ, the true Lamb of God who takes away the sin of the world (John 1:29).