Third, using yet another farming analogy, John stresses the judging function of the Messiah (3:7–9, 17). John pictures a scene after the wheat harvest. Threshing is the process by which bunches of wheat are beaten with a flail so that the grains fall off the stems. Then a winnowing fork is used to toss the grains into the air, separating out the light, dry, but inedible chaff. The grains are then collected into the granary and the useless chaff is burned. Winnowing is a common image found in the OT for judgment.99 As God’s emissary, the Messiah will be the one to separate the righteous from the wicked, and the saved from the doomed. John’s message is clear: “This fire is unquenchable; it portends eternal torment. Repent before it is too late.”100
The section on John’s baptizing ministry closes with a fleeting mention of Herod Antipas’s imprisonment of John (3:19–20). Luke makes a cryptic reference to John rebuking the king concerning his brother’s wife Herodias. In brief, Herod did not appreciate John’s criticism of his adulterous actions in taking Herodias from his brother and marrying her (Mark 6:17–29).101 Although the ordering of events seems awkward, that Luke should speak of Herod throwing John into prison prior to his account of Jesus’ baptism by John, this inverted order allows the author to “remove” John from the narrative stage and shine the spotlight exclusively on Jesus in the next scene.
Baptism and Commissioning of Jesus (3:21–22)
In recounting the baptism of Jesus, Luke is more interested in the supernatural events that follow than the baptism itself. John’s baptizing of Jesus is not even described, but simply implied, to make way for this revelatory moment: “The heaven was opened, . . . the Holy Spirit descended” (3:21–22a). The reason why Jesus needs to go through a baptism that denotes repentance is not provided.102 Noting that “all the people were baptized” before adding that “Jesus also had been baptized” (3:21a), Luke situates Jesus’ baptism as the climax of John’s ministry.
Of the four Gospels, only Luke shows Jesus to be in prayer when the heavens open (3:21b). Aside from his baptism, prayer is also highlighted at various pivotal moments of Jesus’ life: before calling the Twelve (6:12), at the transfiguration (9:28), at the garden before his arrest (22:41–42), and on the cross (23:34, 46). For Luke, prayer is a key indicator for understanding the Father-Son relationship between God and Jesus.
The opening of the heavens is associated with visions of God or special revelations from God.103 The descent of the Holy Spirit upon Jesus “in bodily form like a dove” (3:22a) signifies Jesus’ empowerment and equipping for everything else Jesus will do from this point onwards (4:1, 14, 18; cf. Acts 10:38). Although Luke stresses the material nature of the Spirit’s anointing, we need not assume that the Holy Spirit appears literally in the shape of a dove. Regardless of its form, the Spirit’s presence upon Jesus is unmistakable.
The voice from heaven declares, “You are my Son, the beloved; with you I am well pleased” (3:22b). This is the Father’s commissioning of the Son of God and Messiah to his redemptive mission, endowing him with the authority and power of the Holy Spirit as the Father’s representative par excellence and agent of salvation. The declaration itself comprises a juxtaposition of Ps 2:7, Isa 42:1, and echoes of Gen 22:2, yielding rich layers of meaning that explain Jesus’ identity and mission.
The wording, su ei ho huios mou (“you are my Son”), in 3:22 is essentially the same as huios mou ei su (“my son you are”) in Ps 2:7 in the Septuagint, the Greek translation of the OT. Since this psalm is recited at the coronation of a new monarch, the use of the father-son metaphor to describe the relationship between God and Israel’s king hearkens back to the Davidic covenant. In 2 Samuel, God promised David that a king from his line will always sit on Israel’s throne, and that God will be a father to the king and the king a son to God (2 Sam 7:14). As son of God (metaphorically), Israel’s monarch is responsible for leading the people, the children of God, to serve and obey their Father in heaven.
When applied to Jesus, Ps 2:7 takes on a double meaning. As we already know from the infancy narrative, not only is Jesus the messianic king from the line of David, he is also the divine Son by virtue of his conception by the Holy Spirit (1:32–35). The modifying phrase in 3:22, ho agapētos (“the beloved”), is reminiscent of Isaac’s description as Abraham’s beloved son (Gen 22:2). Given that Abraham factors prominently in Luke 1, this echo lingers in the background. Isaac was Abraham’s beloved son, yet Abraham was willing to sacrifice him in obedience to God (Gen 22:9–13). Might there be a hint of YHWH commissioning his Son to a saving mission knowing that it will culminate in the death of his beloved?
The last part of the heavenly declaration, en soi eudokēsa (“in you I am well pleased”), recalls the language that describes the servant of the lord in Isaiah: “Here is my servant, whom I uphold, my chosen, in whom my soul delights” (Isa 42:1a). The verb in Isaiah is prosdechomai (“to receive” or “to welcome”), not eudokeō (“to be well pleased”). Even though the verbs are different, both texts convey divine joy and approval. Moreover, the rest of the verse, “I have put my Spirit upon him; he will bring forth justice to the nations” (Isa 42:1b) fits the occasion of Jesus’ baptism, with the Holy Spirit descending upon the Son of God, who is commissioned to a kingly role to judge not only Israel but the nations as well.
Genealogy of Jesus (3:23–38)
Jesus is about thirty years old at this point of the narrative (3:23a). Joseph was thirty when he became Pharaoh’s second-in-command (Gen 41:46), and David was thirty when he began his reign as king in Hebron (2 Sam 5:4). This is the age of a fully grown man, appropriate for public service (Num 4:3, 23). Here Luke provides another validation of Jesus’ identity and status with an unusually formatted genealogy (3:23b–38). Typically, genealogies trace the lineage of families and legitimize the status of individuals or the kinship group as a whole. When social status is at stake, genealogies tend to put the family’s best foot forward by removing questionable members from the listing of generations.
Luke’s genealogy of Jesus reads very differently from the one in Matthew (Matt 1:1–17). The less problematic issue is the way in which Luke’s genealogy begins with Jesus and works its way up the generations, even though this is an unconventional format among biblical genealogies.104 More perplexing is any attempt to reconcile the details in Luke’s genealogy with those in Matthew’s. For starters, Luke has seventy-eight names compared to Matthew’s forty-two, because he includes names from Adam to Abraham as well. There is considerable overlap between the names listed from Abraham to David.105 While both genealogies pass through David, Luke identifies Nathan as a son of David (3:31), but Matthew has David as the father of Solomon (Matt 1:6). Beyond that, the names between David and Jesus are almost entirely different, so much so that Luke identifies Joseph’s father as Heli against Matthew’s Jacob (3:23; Matt 1:16). The majority of names in Luke’s genealogy are not mentioned elsewhere in the OT, making it impossible to verify the existence of these ancestors and their place in the family tree. Scholars have put forth various hypotheses to explain the differences, ranging from each genealogy representing the family line of Joseph and Mary respectively, to an appeal to levirate marriage as justification for moving through a different branch in the family tree. None appears satisfactory and free of conjecture.106
Historical conundrum aside, several observations point to the theological impulse behind Luke’s presentation of Jesus’ genealogy in this unusual manner. First, drawing from God’s affirmation of Jesus as the
