Luk 3:3-12 | RWP | e4.org | All the region round about Jordan ( πασαν περιχωρον του Ιορδανου ). The wilderness was John's abode ( ) so that he began preaching where he was. It was the plain ( .) or valley of the Jordan, El Ghor, as far north as Succoth ( ). Sometimes he was on the eastern bank of the Jordan ( ), though usually on the west side. His baptizing kept him near the river. The baptism of repentance unto remission of sins ( βαπτισμα μετανοιας εις αφεσιν αμαρτιων ). The same phrase as in , which see for discussion of these important words. The word remission ( αφεσις ) "occurs in Luke more frequently than in all the other New Testament writers combined" (Vincent). In medical writers it is used for the relaxing of disease.

‏ Luke 3:3-12

All the region round about Jordan ( πασαν περιχωρον του Ιορδανου ). The wilderness was John's abode (1:80) so that he began preaching where he was. It was the plain (Ge 13:10f.) or valley of the Jordan, El Ghor, as far north as Succoth (2Ch 4:17). Sometimes he was on the eastern bank of the Jordan (Joh 10:40), though usually on the west side. His baptizing kept him near the river.

The baptism of repentance unto remission of sins ( βαπτισμα μετανοιας εις αφεσιν αμαρτιων ). The same phrase as in Mr 1:4, which see for discussion of these important words. The word remission ( αφεσις ) "occurs in Luke more frequently than in all the other New Testament writers combined" (Vincent). In medical writers it is used for the relaxing of disease.

As it is written ( ως γεγραπτα ). The regular formula for quotation, perfect passive indicative of γραφω.

Isaiah the prophet ( Εσαιου του προφητου ). The same phrase in Mr 1:2 (correct text) and Mt 3:3. Mark, as we have seen, adds a quotation from Mal 3:1 and Luke gives verses 4 and 5 of Isa. 40 not in Matthew or Mark (Lu 3:5, 6). See Mt 3:3; Mr 1:3 for discussion of Luke 4:4.

Valley ( φαραγξ ). Here only in the N.T., though in the LXX and ancient Greek. It is a ravine or valley hedged in by precipices.

Shall be filled ( πληρωθησετα ). Future passive indicative of πληροω. In 1845 when the Sultan visited Brusa the inhabitants were called out to clear the roads of rocks and to fill up the hollows. Oriental monarchs often did this very thing. A royal courier would go ahead to issue the call. So the Messiah sends his herald (John) before him to prepare the way for him. Isaiah described the preparation for the Lord's triumphal march and John used it with great force.

Hill ( βουνος ). Called a Cyrenaic word by Herodotus, but later Greek writers use it as does the LXX.

Brought low ( ταπεινωθησετα ). Future passive indicative of ταπεινοω. Literal meaning here of a verb common in the metaphorical sense.

Crooked ( σκολια ). Common word, curved, opposite of ορθος or ευθυς, straight.

All flesh ( πασα σαρξ ). Used in the N.T. of the human race alone, though in the LXX brutes are included.

The salvation of God ( το σοτηριον του θεου ). The saving act of God. This phrase aptly describes Luke's Gospel which has in mind the message of Christ for all men. It is the universal Gospel.

To the multitude that went out ( τοις εξπορευομενοις οχλοις ). Plural,

Multitudes. The present participle also notes the repetition of the crowds as does ελεγεν (imperfect), he used to say. Mt 3:7-10 singles out the message of John to the Pharisees and Sadducees, which see for discussion of details. Luke gives a summary of his preaching to the crowds with special replies to these inquiries: the multitudes, 10, 11, the publicans 12, 13, the soldiers 14.

To be baptized of him ( βαπτισθηνα υπ' αυτου ). This is the purpose of their coming. Mt 3:7 has simply "to his baptism." John's metaphors are from the wilderness (vipers, fruits, axe, slave boy loosing sandals, fire, fan, thrashing-floor, garner, chaff, stones).

Who warned you? ( τις επεδειξεν υμιν; ). The verb is like our "suggest" by proof to eye, ear, or brain (Lu 6:47; 12:5; Ac 9:16; 20:35; Mt 3:7). Nowhere else in the N.T. though common ancient word ( υποδεικνυμ, show under, point out, give a tip or private hint).

Asked ( επηρωτων ). Imperfect tense, repeatedly asked.

What then must we do? ( τ ουν ποιησωμεν; ). Deliberative aorist subjunctive. More exactly,

What then are we to do,

What then shall we do? Same construction in verses 12, 14. The ουν refers to the severe things already said by John (Lu 3:7-9).

Coats ( χιτωνας ). The inner and less necessary undergarment. The outer indispensable ιματιον is not mentioned. Note the specific and different message to each class. John puts his finger on the weaknesses of the people right before him.

Also publicans ( κα τελωνα ). We have had the word already in Matthew (Mt 5:46; 9:10; 11:19; 18:17; 21:31f.) and Mark (Mr 11:15f.). It is sometimes coupled with harlots and other sinners, the outcasts of society. The word is made up from τελος, tax, and ωνεομα, to buy, and is an old one. The renter or collector of taxes was not popular anywhere, but least of all when a Jew collected taxes for the Romans and did it by terrible graft and extortions.

Extort ( πρασσετε ). The verb means only to do or practice, but early the tax-collectors learned how to "do" the public as regular "blood-suckers." Lucian links them with crows and sycophants.