Romans 1
The Ministry of John And The Baptism of Jesus
In this section, Luke described John’s ministry of preaching and baptism that culminated in both the baptism of Jesus and the public confirmation of His Messianic identity. The chapter ends with a genealogy that traced Joseph’s ancestry to Adam.
The Ministry of John the Baptist (Matthew 3:1-12; Mark 1:1-8; John 1:19-28)
Herod and Phillip
When Herod the Great died, he divided his kingdom among his three sons Herod, Philip, and Lysanias. The rulers from the family of Herod the Great (Herod, Philip, and Lysanias) were known for their corruption and cruelty. - David Guzik
Pontius Pilate was governor (prefect) of Judea from A.D. 26 to late 36 or early 37. Herod Antipas ended his reign as tetrarch of Galilee that began in 4 B.C. by deposition in A.D. 39. His brother Herod Philip, who ruled territories to the northeast of Palestine from 4 B.C., died in A.D. 34. - Thomas Constable
Annas and Caiaphas
Luke also listed the religious leaders of Judea in the period of Jesus’ ministry. Caiaphas was actually the High Priest, but his father-in-law Annas (the patriarch of the family) was the real influence among the priestly class. The mention of these two corrupt high priests reminds us that the Jewish leaders were more interested in power politics than in serving God. - David Guzik
Annas was Israel’s high priest from A.D. 6 to 15 until the Roman authorities deposed him. However the Jews continued to regard him as the high priest, and he retained his title. [Note: Jeremias, pp. 157-58.] His son-in-law Caiaphas served as the official high priest from A.D. 18 to the spring of 37. - Thomas Constable
God’s Word Came to John
Vs. 2 - God’s word came to John the son of Zechariah in the wilderness.
After 400 years of prophetic silence, Luke used the simple phrase “God’s word came” to describe how this very unique man began preaching like the prophets.
John is generating excitement among the crowds. The Jews were looking for a Messiah who was going to overthrow the Romans and initiate “the age to come” in Jerusalem. It has been more than four hundred years since the people of Israel had received a message from God. Now here is a person who is preaching the words of God, declaring judgment upon the people, and salvation to those who live a life turned to God. The people are questioning whether John is the Christ. They think that John is their “deliverer king.” - Brent Kercheville
According to Mark, “the whole Judean countryside and all the people of Jerusalem were going out” to hear John preach in the desert (Mark 1:5). This locust-eating, wilderness prophet had gained a huge following while Jesus, as far as we know, was living in intentional anonymity.
Baptism of Repentance
Vs. 3 - He went into all the vicinity of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins
There is much speculation about John’s ministry of baptism because this ritual was generally reserved for Gentiles who were converting to Judaism. For reasons we are not provided, the prophet instilled new meaning into an old cleansing ritual in order to demonstrate that all men needed to acknowledge their need for the salvation of the coming Messiah.
The Pharisees were puzzled about one thing--what right had John to baptize? If he had been the Messiah, or even Elijah or the prophet, he might have baptized. What made the matter still more strange was this. Baptism at the hands of men was not for Israelites at all. It was proselytes, incomers from other faiths, who were baptized. An Israelite was never baptized; he was God's already and did not need to be washed. But Gentiles had to be washed in baptism. John was making Israelites do what only Gentiles had to do. He was suggesting that the chosen people had to be cleansed. That was indeed precisely what John believed. But he did not answer directly. - William Barclay
What marked his baptism distinctively was that it expressed repentance that resulted in divine forgiveness of sins. When people came to John for baptism they were saying that they had repented of their sins. John’s baptism prefigured Jesus’ different kind of baptism. - Thomas Constable
Isaiah’s Prophecy
Vs. 4 - as it is written in the book of the words of the prophet Isaiah: A voice of one crying out in the wilderness: Prepare the way for the Lord; make his paths straight!
Luke connected John the Baptist with the one prophesied by Isaiah (Isaiah 40:3-5). John himself was aware of this from his early days, because his father was aware of it from before John’s birth (Luke 1:76-77). - David Guzik
Isaiah 40:3 - A voice of one crying out: Prepare the way of the Lord in the wilderness;
John’s job is to tell people that the Lord is coming and they need to be ready for his coming. The creation is to roll out the red carpet and be ready for his arrival. This is the idea behind the words of the prophecy to make his paths straight, fill every valley, bring the mountains low, and level the rough places. The imagery is commonly used for the clearing of the way for the entry of a king. - Brent Kercheville
Produce Fruit
Vs. 7-8 - He then said to the crowds who came out to be baptized by him, “Brood of vipers! Who warned you to flee from the coming wrath? Therefore produce fruit consistent with repentance.”
John’s message was very similar to the prophets before him. In preparation for the Messiah’s ministry, he called the people, regardless of race or occupation, to seek justice and to love mercy (Micah 6:8), to love God and to love one another.
Essentially John called his hearers to change their minds about their relationship to God and to demonstrate the genuineness of their repentance with righteous conduct. - Thomas Constable
Vs. 8 - And don’t start saying to yourselves, ‘We have Abraham as our father,’ for I tell you that God is able to raise up children for Abraham from these stones.
The Jews had not the slightest doubt that in God's economy there was a favoured nation clause. They held that God would judge other nations with one standard but the Jews with another. They, in fact, held that a man was safe from judgment simply in virtue of the fact that he was a Jew. A son of Abraham was exempt from judgment. John told them that racial privilege meant nothing; that life, not lineage, was God's standard of judgment. - William Barclay
One Who Is More Powerful
Vs. 16 - John answered them all, “I baptize you with water, but one who is more powerful than I am is coming. I am not worthy to untie the strap of his sandals. He will baptize you with the Holy Spirit and fire.
John knew that the throngs of people wondered if he was the long-awaited Messiah. He answered that there was no comparison between him baptizing with water and Messiah baptizing with the Holy Spirit and fire of judgment. - A. Boyd Luter
Matthew, Luke, and John chose to highlight different aspects of John’s preaching and baptism, but all three writers emphasized that John fully understood his mission to prepare the way for “one…more powerful,” one who was coming in the power of God’s Spirit to separate the true from the false.
John’s sermons, like the prophets before him, included messages of both destruction and deliverance, rebuke and rescue. Luke described his exhortations as “good news” to a people clinging to hope (18).
John Imprisoned (Matthew 14:1–12; Mark 6:14–29; John 3:24)
Vs. 19-20 - But when John rebuked Herod the tetrarch because of Herodias, his brother’s wife, and all the evil things he had done, Herod added this to everything else—he locked up John in prison.
The relationship between Herod and Herodias was both complicated and sinful. He was her uncle, and he seduced her from his half-brother. In marrying Herodias, Herod at once married a woman both his niece and his sister-in-law. - David Guzik
Josephus says that the reason for the arrest was that Herod ‘feared lest the great influence John had over the people might put it in his power and inclination to raise a rebellion; for they seemed ready to do anything he should advise. - Barclay
All four gospel record writers referenced this imprisonment by Herod. The accounts combined provide a more complete description of these events, including John’s disciples, his doubt, and his tragic death.
The Baptism of Jesus (Matthew 3:13-17; Mark 1:9-11; John 1:29-34)
Jesus Also
Vs. 21 - When all the people were baptized, Jesus also was baptized.
John was proclaiming a baptism of repentance for the forgiveness of sins. The scriptures are very clear that Jesus did not need to repent from sins nor needed forgiveness of sins because he is the perfect lamb of God. So what is going on? Even John asks Jesus why he is coming to him for baptism in the Matthew account. Jesus responds that it was time to fulfill all righteousness. This also does not give us much to go on, but I think it is enough for us to grasp what is happening. (Brent Kercheville)
Jesus is validating the work and the message of John.
Jesus gives us examples to follow.
This event is to declare Jesus to be the Son of God.
Jesus did not receive baptism because He was a sinner that needed to repent and be cleansed from His sins. He did it to completely identify Himself with sinful man. This was the same heart that would lead to His ultimate identification with sinful man on the cross. - David Guzik
The Holy Spirit Descended
Vs. 21-22 - As he was praying, heaven opened, and the Holy Spirit descended on him in a physical appearance like a dove. And a voice came from heaven: “You are my beloved Son; with you I am well-pleased.”
Luke is not as interested in the actual baptism of Jesus as he is in the events that accompany it. The descent of the Spirit indicates that Jesus is being anointed for His ministry. The words of the heavenly voice contain allusions to Psalm 2:7, Isaiah, 42:1, and Genesis 22:2, indicating that Jesus is God’s Son and Servant. - Thomas Schreiner
Psalm 2:7 - I will declare the Lord’s decree. He said to me, “You are my Son; today I have become your Father.
Isaiah 42:1 - This is my servant; I strengthen him, this is my chosen one; I delight in him. I have put my Spirit on him; he will bring justice to the nations.
Luke’s Genealogy of Jesus
Thirty Years Old
Vs. 23 - As he began his ministry, Jesus was about thirty years old
Many commentators note that Jesus was likely around 32 years old at this time. It’s interesting to consider why He would have waited so long to reveal His identity and to begin His ministry. Some note that Levite men waited until around age 30 to begin their priestly duties and that men of this age were commonly believed to be ready for the responsibilities of a rabbi or leader.
Another beautiful consideration is that Jesus chose to live in common and quiet anonymity for decades so that He, as the author of Hebrews described, could be “tempted in every way as we are, yet without sin,” so that He could be a merciful and empathetic high priest to Whom we can come boldly and find grace to help in our time of need (Hebrews 4:15).
Hebrews 2:18 - For since he himself has suffered when he was tempted, he is able to help those who are tempted.
It is the glory of the incarnation that we face no problem of life and living which Jesus did not also face. - William Barclay
Thought to Be
Vs. 23 - and was thought to be the son of Joseph
Vs. 23 (NLT) - Jesus was known as the son of Joseph.
Commentators find great significance in the way Luke phrased Jesus’ relation to Joseph. Jesus was not biologically related to Joseph, though everyone considered Him to be his son.
The genealogies recorded by Matthew and Luke show how the birth of Jesus fulfilled the promises made to Abraham (Genesis 12:2-3; Genesis 22:18). Matthew, writing for the Jews, begins his genealogy with Abraham, father of the Jewish race (Matthew 1:1-2a). Luke, writing for non-Jews, traces Jesus’ genealogy back past Abraham to Adam, to emphasize Jesus’ union with the whole human race.
Between Abraham and David the two genealogies are the same, but between David and Jesus they are different, as they follow two lines of descent that started with David and came together in Jesus. - Don Fleming
That the genealogy is recorded at all shows Him to be a real man, not a demi-god like those in Greek and Roman mythology. That it goes back to David points to an essential element in His messianic qualifications. That it goes back to Adam brings out His kinship not only with Israel but with the whole human race. That it goes back to God relates Him to the Creator of all. He was the Son of God. - Morris
