You’ve got to love the way Luke introduces all these political and cultural and religious figures; this litany of those who are seen to be – and who see themselves to be – the ‘great’ ones. Here all the movers and shakers and power-brokers are lined up for us in a veritable hall of infamy. Like John, onto whom the spotlight will turn, these Emperors, Governors and Tetrarchs are all historically verifiable figures, several of whom pop up in other historical documents. Everything we know about these guys is bad news. They are without exception immoral, corrupt, self-serving, violent, proud and arrogant. Between them, they comprise a ‘hive of wretched scum and villainy’.
It would have been a trial to have lived under their rule, and more so to live as the Church during their reign. These were dark and dangerous times in which to wait for the Messiah. But as is so often the way, when things are bleak, God – the king over all kings - acts, and all the political and cultural power that a few moments ago seemed so intimidating, is rendered redundant. Where does greatness lie? Where is the actual power in the situation? Where it always is: with the prophet of God who faithfully declares God’s Word. In these months of AD 26/27, it lies with John: the greatest of those born of women (Luke 7:28).
It is a dangerous mistake to think we have to be ‘onside’ with the rich and the powerful and the influential. And it is a sick Church indeed that seeks or takes validation from an association with them. It isn’t just strange, but dangerous, to looks for endorsement from political / cultural leaders as if that somehow legitimizes, or enhances the Gospel.
In fact, for all their pomp and ceremony as they parade through Luke 3:1-2, most of these guys are utterly irrelevant to what God is doing, and are barely footnotes in the history of the region, let alone the Kingdom. And those who we know from later in the Gospel do oppose John and then Jesus, can do nothing to frustrate the purposes of God; and when they try, they end up serving its advance!
Questions:
Why do we think it helps the cause of the Gospel if it is supported by someone we deem influential or ‘powerful’? What does this reveal about our understanding of power?
Read I Cor.1:25-29. What does this reveal about the ways of God’s power?
How does John’s baptism differ from the Christian baptism we have undergone (Matt.28:19-20, see also Acts 19:1-5)?
Can you know forgiveness of sins without repentance? How would you define or describe repentance? How does this feature in your own experience of being a Christian?
How does the picturesque language of Isaiah 40:3-5 represent the dynamics of repentance?
What does ‘fruit in keeping with repentance’ look like today?
Why does John call those who aren’t willing to repent a ‘brood of vipers’? What spiritual point is John making here?
How would you feel if this kind of language was used in our preaching at MIE? Would you bring people to hear someone who preached in these terms? Why do you think people went out to the wilderness to hear John?
In 3:9, John warns about the inevitability of judgement. In fact, it has already begun in his preaching of the good news i.e. Gospel (3:18). Do you see the proclamation of judgment as a necessary part of the preaching of the Gospel (see e.g.Rom.2:16)?
As we come up to our Alpha-launch, who can you bring to hear the Gospel over the next few weeks? Spend some time praying as a group for them.
