ACC ~ Luke 3 v1 - 20

OVERVIEW:

By placing this narrative in a historical context that is Roman and Jewish, Luke shows that the word of God that comes to John among kings and priests is a significant event in world history and salvation history (GREGORY THE GREAT). The church is gathered by the Word in the desert (AMBROSE). Jordan means “descent,” as God’s river descends from Christ for baptizing (ORIGEN). John comes to the Jordan preaching a baptism of repentance that leads to the forgiveness of sins (GREGORY THE GREAT). Faith in Christ is the highest form of repentance (CYRIL OF ALEXANDRIA). John’s baptism enrolled the people in preparatory catechetical lectures (ORIGEN). To prepare the way of the Lord is equivalent to producing fruits worthy of repentance (CHRYSOSTOM) and thus make ready the reception of Christ (CYRIL OF ALEXANDRIA). The way of the Lord is a catechetical road, the way of life in the person and works of the Messiah, Jesus, a way that is not a literal road but one that is in the heart (ORIGEN).

The vivid language of Isaiah 40 proclaims that the preparation for this road means dramatic changes in the topography of Israel signaling a reversal in the fallen creation because all will now see salvation in the coming of Jesus (CHRYSOSTOM). No barriers, even physical ones, are to prevent the inbreaking of God’s truth (PRUDENTIUS). John’s work of preparation of hearts for the coming of Christ is ongoing (ORIGEN). To see the salvation of God is to see Christ, as Simeon said in the Nunc Dimittis when he held Jesus in his arms (AUGUSTINE). Although John addresses the Jews for their wickedness that was expressed in disbelief, he calls everyone to repentance—catechumens, Jews and Gentiles (ORIGEN). And repentance always requires almsgiving, for we have been changed for the better and now produce works of mercy (AUGUSTINE). By faith, Gentiles become true descendents of Abraham as living stones, fulfilling the promise given to him by God (CYRIL OF ALEXANDRIA).

God’s wrath is beginning to be poured out already now in the ministry of John (GREGORY THE GREAT). God’s wrath is against the Jews, but a remnant of Israel will be saved (CYRIL OF ALEXANDRIA). Each instruction has to do with attachment to things of this world, and the teaching of good works must precede baptism. Luke the physician through John’s preaching applies remedies to each ailment presented by the crowds, the tax collectors and the soldiers (CYRIL OF ALEXANDRIA). Giving up one of our two tunics prevents us from serving two masters. For the tax collectors this means not taking more than their allotted share, for if they take more than the law demands, they transgress the Holy Spirit (ORIGEN). For the soldiers it means not using the power of their office for extortion or violence, although by including them here John is commending military service (AUGUSTINE). The premier expression of the Old Testament law is to be merciful as the Father is merciful [1] by showing works of compassion required of everyone (AMBROSE).

Luke tells us that the people were wondering if John was “the Christ.” John is not the bridegroom but the friend of the bridegroom (GREGORY THE GREAT). John, representing the Jews, is not worthy to untie Jesus’ sandals because he prepares the way for Jesus who is the Christ; he baptizes in water while Jesus baptizes in the Holy Spirit and fire (CYRIL OF ALEXANDRIA) as fulfilled at Pentecost (CYRIL OF JERUSALEM). Christ is the Baptizer, for it is he who, through others, baptizes us with water, spirit and fire (CHRYSOSTOM).

John’s call to repentance concludes by alerting his listeners that God will return as judge to separate those who bear true fruits from those who are unfruitful (AMBROSE). Luke says that John taught many other things, and his Gospel records many of these teachings. Herod may imprison John, but he continues to teach, sending his disciples to Jesus to see if he is the coming one (ORIGEN). As John goes to prison, Jesus takes center stage in his baptism, making a clear break between the end of the ministry of John and the beginning of Jesus’ public ministry (EUSEBIUS).

[1] Lk 6:36.

3:1-2 | The Historical Context of John’s Ministry

THE GATHERING OF THE GENTILES AND THE DISPERSION OF THE JEWS

GREGORY THE GREAT: Luke recalls the rulers of the Roman republic and the rulers of Judea to indicate the time when our Redeemer’s forerunner received his mission to preach. …

Since John was coming to preach one who was to redeem some from Judea and many from among the Gentiles, the period of his preaching is indicated by naming the Gentiles’ ruler and those of the Jews. But because the Gentiles were to be gathered together and Judea dispersed on account of the error of its faithlessness, this description of earthly rule also shows us that in the Roman republic one person presided. FORTY GOSPEL HOMILIES 6. [1]

[1] CS 123:35-36*.

SETTING THE STAGE FOR SALVATION HISTORY

GREGORY THE GREAT: It is apparent, then, that Judea, which lay divided among so many kings, had reached the end of its sovereignty.

It was also appropriate to indicate not only under which kings but also under which high priests this occurred. Since John the Baptist preached one who was at once both king and priest, the evangelist Luke indicated the time of his preaching by referring to both the kingship and the high priesthood. FORTY GOSPEL HOMILIES 6. [1]

[1] CS 123:36.

THE WORD GATHERS THE CHURCH IN THE DESERT

AMBROSE: The Son of God, who is to gather the church, first works in a servant. Thus St. Luke fittingly says that the Word of the Lord came to John, the son of Zechariah, in the wilderness, so that the church would not begin from a man but from the Word. For she is a wilderness, because children of depravity outnumber hers, though she has a husband. Then it is said to her, “Sing, O barren one,” [1] and, “Break forth together into singing, you waste places,” [2] because the desert had not yet been cultivated by any work of a flock of people, nor had those trees which could bear fruit displayed the crown of their merits. The one who said, “I am like a green olive tree in the house of the Lord,” [3] had not yet come, nor had that heavenly Vine borne fruit with its shoots of words on the trained branch of its own people. [4] So the Word came that the desolate earth would bring forth fruit for us. The Word came, and the voice followed, for the Word first works within before the voice follows. Hence David too says, “I believed, and then I spoke.” [5] EXPOSITION OF THE GOSPEL OF LUKE 2.67. [6]

[1] Is 54:1.

[2] Is 52:9.

[3] Ps 52:8.

[4] See Jn 15:1.

[5] Ps 115:1 LXX.

[6] EHG 63**.

3:3-6 | A Summary of John’s Preaching

JORDAN MEANS “DESCENT

” ORIGEN: “Jordan” means “descending.” It is the “descending” river of God, one running with a vigorous force. It is the Lord our Savior. Into him we are baptized with true, saving water. Baptism is also preached “for the remission of sins.” HOMILIES ON THE GOSPEL OF LUKE 21.4. [1]

[1] FC 94:89*.

FORGIVENESS COMES FROM CHRIST’S BAPTISM

GREGORY THE GREAT: “And he came into all the region of the Jordan, preaching a baptism of repentance for the forgiveness of sins.” It is apparent to all who read that John not only preached a baptism of repentance but also bestowed it on some. Yet he was not able to bestow a baptism for the forgiveness of sins. Forgiveness of sins is granted us only in the baptism of Christ. We must note the words “preaching a baptism of repentance for the forgiveness of sins.” He preached a baptism that would take away sins, but he was unable to give it himself. By his word of preaching he was the forerunner of the Father’s Word incarnate. By his baptism, which could not of itself take away sin, he was to be the forerunner of that baptism of repentance by which sins are taken away. His words prepared the way for the Redeemer’s actual presence, and his preaching of baptism was a foreshadowing of the truth. FORTY GOSPEL HOMILIES 6. [1]

[1] CS 123:36-37*.

FAITH IN CHRIST THE HIGHEST FORM OF REPENTANCE

CYRIL OF ALEXANDRIA: Moreover, the fruit of repentance is, in the highest degree, faith in Christ. Next to it is the evangelic mode of life, and in general terms the works of righteousness as opposed to sin, which the penitent must bring forth as fruits worthy of repentance. COMMENTARY ON LUKE, HOMILY 7. [1]

[1] CGSL 71.

REPENT TO PREPARE FOR JOHN’S BAPTISM

ORIGEN: The precursor of Christ—the voice of one crying in the wilderness—preaches in the desert of the soul that has known no peace. Not only then, but even now, a bright and burning lamp first comes and preaches the baptism of repentance for the forgiveness of sins. Then the true Light follows, as John himself said: “He must increase, but I must decrease.” [1] The word came in the desert and spread in all the countryside around the Jordan. HOMILIES ON THE GOSPEL OF LUKE 21.3. [2]

[1] Jn 3:30.

[2] FC 94:89**.

TO PREPARE THE WAY IS TO CALL FOR FRUITS OF REPENTANCE

CHRYSOSTOM: Thus the prophet wrote that he shall come saying, “Prepare the way of the Lord, make his paths straight.” [1] And John himself said when he came, “Bring forth fruits consistent with repentance,” which corresponds with “prepare the way of the Lord.” See that both by the words of the prophet and by his own preaching, this one thing is manifested alone. John was to come, making a way and preparing beforehand, not bestowing the gift, which was the remission, but ordering in good time the souls of such as should receive the God of all. HOMILIES ON THE GOSPEL OF MATTHEW 10.3. [2]

[1] Is 40:3.

[2] NPNF 1 10:63*.

PREPARE BY MAKING READY TO RECEIVE CHRIST

CYRIL OF ALEXANDRIA: John, being chosen for the apostleship, was also the last of the holy prophets. For this reason, as the Lord has not come yet, he says, “Prepare the way of the Lord.” What is the meaning of “Prepare the way of the Lord”? It means, Make ready for the reception of whatever Christ may wish to do. Withdraw your hearts from the shadow of the law, discard vague figures and no longer think perversely. Make the paths of our God straight. For every path that leads to good is straight and smooth and easy, but the one that is crooked leads down to wickedness those that walk in it. COMMENTARY ON LUKE, HOMILY 6. [1]

[1] CGSL 69**.

THE WAY JOHN PREPARES IS IN THE HEART

ORIGEN: “Prepare a way for the Lord.” What way are we to prepare for the Lord? Surely not a material way. Can the Word of God go on such a journey? Should not the way be prepared for the Lord within? Should not straight and level paths be built in our hearts? This is the way by which the Word of God has entered. That Word dwells in the spaces of the human heart. HOMILIES ON THE GOSPEL OF LUKE 21.5. [1]

[1] FC 94:90*.

ISAIAH FORETELLS A REVERSAL IN NATURE TO SIGNAL THE COMING OF SALVATION

CHRYSOSTOM: Do you perceive how the prophet anticipated all by his words—the concourse of the people? Thus, when he says, “Every valley shall be filled, and every mountain and hill shall be brought low, and the rough ways shall be made smooth,” he is signifying the exaltation of the lowly, the humiliation of the self-willed, the hardness of the law changed into easiness of faith. For it is no longer toils and labors, says he, but grace and forgiveness of sins, affording the way to salvation. Next he states the cause of these things, saying, “All flesh shall see the salvation of God.” No longer Jews and proselytes only, but also all earth and sea and the whole race of people may be saved. By “the crooked things” he signified our whole corrupt life, publicans, harlots, robbers and magicians, as many as having been perverted before, afterward walk in the right way. As Jesus himself likewise said, “Tax collectors and harlots go into the kingdom of God before you,” [1] because they believed. HOMILIES ON THE GOSPEL OF MATTHEW 10.3. [2]

NO BARRIERS TO THE COMING OF TRUTH

PRUDENTIUS:

As messenger of God, who was about to come,

He faithfully observed this law, constructing well,

That every hill might low become and tough ways plain,

Lest when the truth should glide from heaven down to earth

It then would find a barrier to its swift approach.

HYMNS FOR EVERY DAY 7.51-55. [3]

[1] Mt 21:31.

[2] NPNF 1 10:64*.

[3] FC 43:48.

JOHN’S WORK OF PREPARATION IS ONGOING

ORIGEN: I believe that the mystery of John is still being achieved in the world today. If anyone is going to believe in Christ Jesus, John’s spirit and power first come to his soul and “prepare a perfect people for the Lord.” It makes the ways in the heart’s rough places smooth and straightens out its paths. HOMILIES ON THE GOSPEL OF LUKE 4.6. [1]

[1] FC 94:19.

THE SALVATION OF GOD IS THE CHRIST OF GOD

AUGUSTINE: Consider the text “And all flesh shall see the salvation of God.” There is no difficulty at all in taking this to mean “And all flesh shall see the Christ of God.” After all, Christ was seen in the body and will be seen in the body when he comes again to judge the living and the dead. Scripture has many texts showing that he is the “salvation of God,” particularly the words of the venerable old man, Simeon, who took the child in his arms and said, “Now let your servant go in peace, O Lord, according to your word, because my eyes have seen your salvation.” [1] CITY OF GOD 22.29. [2]

[1] Lk 2:29-30.

[2] FC 24:501.

3:7-9 | John’s Warning to the Crowds

JOHN’S CALL TO REPENT IS FOR EVERYONE

ORIGEN: To you who are coming to baptism, Scripture says, “Bear fruits that befit repentance.” Do you want to know what fruits befit repentance? Love is a fruit of the Spirit. Joy is a fruit of the Spirit. So are peace, patience, kindness, goodness, faith, gentleness, self-control, [1] and the others of this sort. If we have all of these virtues, we have produced “fruits that befit repentance.” … John, the last of the prophets, prophesies the expulsion of the first nation and the call of the Gentiles. To those who were boasting about Abraham he says, “Do not begin to say to yourselves, ‘We have Abraham for a father.’” And again he speaks about the Gentiles, “For I tell you, God is able from these stones to raise up children to Abraham.”

From what stones? Surely he was not pointing to irrational, material stones but to people who were uncomprehending and sometimes hard. HOMILIES ON THE GOSPEL OF LUKE 22.6, 8-9. [2]

[1] Gal 5:22.

[2] FC 94:95-96*.

REPENTANCE REQUIRES ALMSGIVING

AUGUSTINE: In a word, therefore, let us all listen, and seriously reflect what great merit there is in having fed Christ when he was hungry—and what sort of a crime it is to have ignored Christ when he was hungry. Repentance for our sins does indeed change us for the better. But even repentance will not appear to be of much use to us if works of mercy do not accompany it. Truth bears witness to this through John, who said to those who came to him, “Bear fruits that befit repentance.” And so those who haven’t produced such fruits have no reason to suppose that by a barren repentance they will earn pardon for their sins. SERMON 389.6. [1]

[1] WSA 3 10:411**.

THE BAPTISM OF GENTILE STONES FULFILLS THE PROMISE TO ABRAHAM

CYRIL OF ALEXANDRIA: Can you see how most skillfully he humbles their foolish pride and shows that their being born of Abraham according to the flesh brings them no profit? Of what benefit is nobility of birth, if people’s deeds are not accordingly earnest and they fail to imitate the virtue of their ancestors? The Savior says to them, “If you were Abraham’s children, you would do what Abraham did.” [1] The relationship that God requires is one of character and manners. Thus it is useless to boast of holy and good parents, while we fall short of their virtue.

But, says the Jew, if it is so, how is the seed of Abraham still to be multiplied? How can God’s promise to him hold true, according to which he will multiply his seed as the stars of heaven? By the calling of the Gentiles, O Jew! God said to Abraham himself, “Through Isaac shall your descendants be named,” [2] adding that he has set Abraham as a father of many nations. But the phrase “through Isaac” means “according to promise.” He is set, therefore, as a father of many nations by faith, that is to say, in Christ.

As can be seen, the blessed Baptist called them stones, because they as yet did not know the one who is by nature God. They were in error and in their great folly worshiped the creation instead of the Creator. But they were called and became the sons of Abraham and, by believing in Christ, acknowledged him who is by nature God. COMMENTARY ON LUKE, HOMILY 7. [3]

[1] Jn 8:39.

[2] Gen 21:12

[3] CGSL 71-72**.

GEHENNA FOR ALL WHO DO NOT PRODUCE GOOD WORKS

GREGORY THE GREAT: The tree is the entire human race in this world. The axe is our Redeemer. His humanity is like the axe’s handle and iron head. It is his divinity that cuts. The axe is now laid at the root of the tree because, although he is waiting patiently, what he will do is nonetheless apparent.

Every tree that does not bear good fruit will be cut down and thrown into the fire. Every wicked person, refusing to bear the fruit of good works in this life, will find the conflagration of Gehenna all the more swiftly prepared for him or her. We must note that he says that the axe is laid not at the branches but at the root. When the children of evil persons are destroyed, what else does this mean but that the branches of the tree that bears no fruit are being cut off? When an entire progeny is destroyed, as well as its parents, the tree that bears no fruit is being cut down from its root. Then nothing will be left from which descendants might sprout again. FORTY GOSPEL HOMILIES 6. [1]

[1] CS 123:42.

THE AXE IS GOD’S WRATH, BUT A REMNANT IS SAVED

CYRIL OF ALEXANDRIA: What he means by the axe in this passage is the sharp wrath which God the Father brought on the Jews for their wickedness towards Christ and brazen violence. The wrath was brought on them like an axe. To this you may also add the parable in the Gospels about the fig tree. As an unfruitful plant, no longer of the generous kind, it was cut down by God. John does not say, however, that the axe was laid into the root, but at the root, that is, near the root. The branches were cut off, but the plant was not dug up by its root. Thus the remnant of Israel was saved and did not perish utterly. COMMENTARY ON LUKE, HOMILY 7. [1]

[1] CGSL 72**.

3:10-14 | John’s Response to Questions

LUKE THE PHYSICIAN APPLIES REMEDIES THROUGH JOHN

CYRIL OF ALEXANDRIA: St. Luke has introduced three groups of people that ask John questions—the multitudes, the tax collectors and the soldiers. Just as a skillful physician applies to each sickness a suitable and fitting remedy, so also the Baptist gave to each group, representing a mode of life, useful and appropriate advice. He told the multitudes to practice mutual kindness as they strive for repentance. In the case of the tax collectors, he put an end to unrestrained taxation. Then, very wisely, he told the soldiers to oppress no one but be content with their wages. COMMENTARY ON LUKE, HOMILIES 8-9. [1]

[1] CGSL 73**.

NOT SERVING TWO MASTERS

ORIGEN: To say that the person who has two coats should give one to someone who has none fits the apostles better than the crowd. To understand that this command fits the apostles more than the people, listen to what the Savior says to the apostles, “Do not take two coats on a journey.” [1] Therefore, there are two garments with which each one is clothed. The command is to “share with him who has none.” This denotes an alternate meaning: just as we may not “serve two masters,” the Savior does not want us to have two coats, or to be clothed with a double garment. Otherwise, one would be the garment of the old man, the other of the new man. On the contrary, he desires that we strip ourselves of the old man and put on the new man. [2] Up to this point, the explanation is easy. HOMILIES ON THE GOSPEL OF LUKE 23.2-3. [3]

[1] Mt 10:10.

[2] Eph 4:22-24.

[3] FC 94:98*.

TAX COLLECTORS WHO EXACT MORE TRANSGRESS THE HOLY SPIRIT

ORIGEN: “Tax collectors also came to be baptized.” According to the simple interpretation, he teaches the tax collectors to seek “no more” than the law commands. Those who exact more transgress not John’s commandment but that of the Holy Spirit, who spoke through John. …

We said all this to show that John taught the tax collectors. Among them there were not only those who collected revenue for the state, but also those who were coming for repentance and were not literally tax collectors. And others were soldiers who were going out to the baptism of repentance. HOMILIES ON THE GOSPEL OF LUKE 23.5, 9. [1]

[1] FC 94:99, 101-2*.

MILITARY SERVICE COMMENDED BY JOHN

AUGUSTINE: If Christian practice condemned war in general, then the soldiers in the Gospel who asked how they were to be saved should have been given the advice to throw down their arms and give up military service entirely. Instead, they were told, “Rob no one by violence or by false accusation, and be content with your wages.” LETTER 138. [1]

[1] FC 20:47.

FRUITS WORTHY OF REPENTANCE

AMBROSE: The Baptist gave a fitting response to each kind of people. To the tax collectors he said that they should not exact payment beyond what was appointed. To the soldiers, that they should not make false accusations or rob anyone, by which he meant that their pay was fixed, so that wanting to have more, they could not resort to plunder. These and other precepts are appropriate for all occupations, and the practice of compassion is shared. Thus it is a common precept that the basic necessities of life must be provided for all occupations, all ages and all people. Neither the tax collector nor the soldier is exempted, neither the farmer nor the townsman, neither the rich man nor the pauper—all are commanded in common to give to the one who does not have. Compassion is the fullness of the virtues and therefore the form of the perfect virtue is placed before all. Neither should they spare their own food and clothing. Yet the measure of compassion is maintained in relation to the capacity of the human condition, so that each does not take all for himself but shares what he has with the poor. EXPOSITION OF THE GOSPEL OF LUKE 2.77. [1]

[1] EHG 68**.

3:15 | The People Think John Might Be the Christ

JOHN IS THE FRIEND OF THE BRIDEGROOM

GREGORY THE GREAT: Because people had seen that John the Baptist was endowed with astonishing holiness, they believed … that he was the Christ, as is said in the Gospel. The people were deliberating, all questioning in their hearts concerning John, whether perhaps he might be the Christ, and they asked him, “Are you the Christ?” If John had not been a valley in his own eyes, he would not have been full of the grace of the Spirit. To make clear what he was, he answered, “There comes after me one who is stronger than I, the strap of whose sandal I am not worthy to untie.” [1] Again he said, “He who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. This joy of mine is now full. He must increase, but I must decrease.” [2] FORTY GOSPEL HOMILIES 6. [3]

[1] Mk 1:7.

[2] Jn 3:29-30.

[3] CS 123:38*.

3:16 | John Baptizes with Water; Jesus Baptizes with the Holy Spirit and Fire

REASONS WHY JESUS BAPTIZES WITH THE HOLY SPIRIT

CYRIL OF ALEXANDRIA: After this, John brings forward a second argument, saying, “I indeed baptize you in water. He shall baptize you in the Holy Spirit and in fire.” This too is of great importance for the proof and demonstration that Jesus is God and Lord. For it is the sole and peculiar property of the Substance that transcends all, to be able to bestow on people the indwelling of the Holy Spirit and make those that draw near unto it partakers of the divine nature. But this exists in Christ, not as a thing received, nor by communication from another, but as his own and as belonging to his substance. He baptizes in the Holy Spirit. COMMENTARY ON LUKE, HOMILY 10. [1]

[1] CGSL 75**.

FIRE REFERS TO THE FIERY TONGUES AT PENTECOST

CYRIL OF JERUSALEM: John, filled with the Holy Spirit from his mother’s womb, was sanctified for the purpose of baptizing the Lord. John himself did not impart the Spirit but preached the glad tidings of him who does. He says, “I indeed baptize you with water, for repentance. But he who is coming after me, he will baptize you with the Holy Spirit and with fire.” [1] Why fire? Because the descent of the Holy Spirit was in fiery tongues. Concerning this the Lord says with joy, “I have come to cast fire upon the earth, and how I wish that it would be kindled!” [2] CATECHETICAL LECTURES 17.8. [3]

[1] Mt 3:11.

[2] Lk 12:49.

[3] FC 64:100D**.

JESUS BAPTIZES CHRISTIANS WITH THE HOLY SPIRIT AND FIRE

CHRYSOSTOM: What happened in the case of our Master’s body also happens in the case of your own. Although John appeared to be holding his body by the head, it was the divine Word that led his body down into the streams of Jordan and baptized him. The Master’s body was baptized by the Word, by the voice of his Father from heaven which said, “This is my beloved Son,” and by the manifestation of the Holy Spirit which descended upon him. This also happens in the case of your body. The baptism is given in the name of the Father, the Son and the Holy Spirit. Therefore John the Baptist told us, for our instruction, that man does not baptize us but God: “There comes after me one who is mightier than I, and I am not worthy to loose the strap of his sandal. He will baptize you with the Holy Spirit and with fire.”

For this reason, when the priest is baptizing he does not say, “I baptize so-and-so,” but “So-and-so is baptized in the name of the Father and of the Son and of the Holy Spirit.” In this way he shows that it is not he who baptizes but those whose names have been invoked, the Father, the Son and the Holy Spirit. BAPTISMAL INSTRUCTIONS 11.13. [1]

[1] ACW 31:164-65*.

3:17 | The Coming Wrath of God

JUDGMENT WILL SEPARATE THE FRUITFUL FROM THE UNFRUITFUL

AMBROSE: Through the sign of the fan, the Lord is said to have the right to distinguish merits. When the grain is winnowed on the threshing floor, the full grain is separated from the empty, the fruitful is separated from the worthless, as if by a weighing of a blowing breeze. So through this comparison, the Lord is manifest, because on the day of judgment, he separates the merits and fruits of solid virtue from the unfruitful shallowness of worthless ostentation and inadequate deeds, before he establishes the people of perfect merit in a heavenly home. For he who has deserved to be like him is the perfect fruit. The Lord is like the grain of wheat that has died. [1] So he confers very many fruits on us, hated by chaff and no friend to worthless merits. And therefore, a fire that is not harmful by its nature will burn before him. [2] For he who burns up the evils of wickedness adds to the radiance of goodness. EXPOSITION OF THE GOSPEL OF LUKE 2.82. [3]

[1] See Jn 12:24.

[2] See Ps 96:3 LXX.

[3] EHG 70-71**.

3:18 | A Summary of John’s Proclamation

THE MANY THINGS JOHN TAUGHT

ORIGEN: 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.” HOMILIES ON THE GOSPEL OF LUKE 27.1. [1]

[1] FC 94:112*.

3:19-20 | John the Baptist Imprisoned

HEROD IMPRISONS JOHN, BUT HE KEEPS TEACHING

ORIGEN: Notice that even while in prison he is teaching. For he also had his disciples in that place. Why did they stay there, unless John exercised the office of teacher even in prison and taught them with divine words? In the course of these words, a question about Jesus arose. John sends some of his disciples and asks, “Are you he who is to come, or do we wait for another?” The disciples return and announce to the teacher what the Savior had bidden them to say. With Jesus’ words, John was armed for battle. He died confidently and was beheaded without resistance, strengthened by the words of the Lord himself and believing that he in whom he believed was truly the Son of God. This is what we have to say about John, and his freedom, and about Herod’s madness. To his many other crimes he also added this one: he first shut John in prison and afterward beheaded him. HOMILIES ON THE GOSPEL OF LUKE 27.4. [1]

[1] FC 94:113*.

LUKE RECORDS JOHN’S IMPRISONMENT

EUSEBIUS: Luke too, before beginning the acts of Jesus, makes a similar observation, saying that Herod added one more offense to his other crimes by shutting up John in jail. ECCLESIASTICAL HISTORY 3.24. [1]

[1] HCCC 132.