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.