In Real History, God’s Word Came to John
In the fifteenth year of the reign of Tiberius Caesar, while Pontius Pilate was governor of Judea, Herod was tetrarch of Galilee, his brother Philip tetrarch of the region of Iturea and Trachonitis, and Lysanias tetrarch of Abilene, 2 during the high priesthood of Annas and Caiaphas, God’s word came to John the son of Zechariah in the wilderness. 3 He went into all the vicinity of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, 4 as it is written in the book of the words of the prophet Isaiah:
Luke 3:1-6
A voice of one crying out in the wilderness:
Prepare the way for the Lord;
make his paths straight!
5 Every valley will be filled,
and every mountain and hill will be made low;
the crooked will become straight,
the rough ways smooth,
6 and everyone will see the salvation of God.
“In the fifteenth year of the reign of Tiberius Caesar, while Pontius Pilate was governor of Judea, Herod was tetrarch of Galilee, his brother Philip tetrarch of the region of Iturea and Trachonitis, and Lysanias tetrarch of Abilene, 2 during the high priesthood of Annas and Caiaphas…” Why are these historical statements here? Why not get to the really important part that says, “God’s word came to John the son of Zechariah in the wilderness… proclaiming a baptism of repentance for the forgiveness of sins“?
Besides the universal emphasis of Christianity for the entire world, these words of Luke tie Christianity to history, making Christianity dependent on history. These words of Luke are making the case that Christianity is not fiction or myth. If the message of Luke were fiction, he might have started out with something like, “A long time ago in a galaxy far, far away…” (Star Wars!) or “Once upon a time…” No, Luke is clearly grounding Christianity in real history, making it dependent on real history.
Here’s what I mean when I say Christianity is dependent on its history: without the incarnation of Christ for you (God becoming flesh – Christmas!) in real history, without the perfect life of Christ for you in real history, without the claims of Christ verified by his miracles in real history, without the fulfillment of prophecies by Christ in real history, without the crucifixion of Christ for you in real history, without the resurrection of Christ for you in real history, without the ascension of Christ for you in real time and space, there would be no forgiveness of sins for you, there would be no salvation for you, there would be not eternal life for you. Without that real history, Christianity becomes a fiction at best, and a lie at worst.
This is not true of other religions. Other religions have a history, but they are not dependent on their history for their existence. Hinduism has a history, but it could continue to exist without its history. Buddhism has a history, but it could continue quite well without its history. Finding salvation in those religions (as they understand salvation, and as false as they are) do not depend on their histories being real or true histories. The same for Islam: forgiveness, life, and salvation (as they falsely understand them) are not dependent on the history of Mohammed and what he did.
But Christianity does depend on its history. It cannot be separated from its history, at all. This is one of those things that sets Christianity apart from all other religions.
Now someone might ask, “How do we know Christianity’s history is true?” That is very good question, and we should not shy away from answering it.
One way to answer it is to show that Luke is an excellent historian. Each of the names he mentions in our text – Tiberius Caesar, Pontius Pilate, Herod the tetrarch, his brother Philip, Lysanias, Annas and Caiaphas – are also found in the writings of other first century historians (Tacitus, Philo of Alexandria, Josephus) and their existence is verified by archeological evidence (medals, coins, inscriptions). Archeology, sooner or later, always shows itself to be the friend and not the enemy of the Bible’s history. For example, up until 1961 there was next to no archeological evidence that Pilate had been governor or prefect in Judea. But in that year an archeologist found a stone with the inscription, “Pontius Pilate Prefect of Judea.”
It always frustrates me when people, even well-meaning Christians, say the Bible is a religious book, as if it cannot be relied on for truthfulness when it comes to history. The Bible is a religious book, but it is also a history book just as accurate as any other historical records from that time, and more accurate than many.
Let me mention one more thing about Luke as a reliable historian. He starts out his gospel with these words:
Many have undertaken to compile a narrative about the events that have been fulfilled among us, just as the original eyewitnesses and servants of the word handed them down to us. So it also seemed good to me, since I have carefully investigated everything from the very first, to write to you in an orderly sequence, most honorable Theophilus, so that you may know the certainty of the things about which you have been instructed. (Luke 1:1-4).
Luke was probably a Gentile convert to Christianity. He was smart; he was a physician by trade. He did careful investigation before writing his gospel, including getting first-hand information from eyewitnesses.
Dr. Luke was very close to the apostle Paul and traveled extensively with him on his missionary trips: Paul, who was an eyewitness of the resurrected Christ; Paul, who was seriously grilled, you might say, by the other apostles to find out whether he legit and truthful. Luke and Paul also spent time together in Jerusalem where they had conversations with many: they met with James, the brother of Jesus, another eyewitness of his resurrection; they met with the elders of the church in Jerusalem, many of whom would have witnessed the life of Christ and his resurrection. Luke was with Paul while he was imprisoned in Jerusalem, Caesaria, and under house arrest in Rome.
What I am saying is that Luke would have had ample time for sitting down and talking with many eyewitnesses about the life, death, resurrection, and ascension of Christ, including many if not most of the apostles, and many other eyewitnesses as well, especially while he was in Judea – Jerusalem and Caesaria. Imagine the possible conversations he could have had. It is likely he had one-on-one interviews with Mary, the mother of Jesus. That would explain his precise knowledge of the birth of Christ. On another occasion, he could have said, “Now, Cleopas, tell me exactly what happened to you and your companion on the road to Emmaus on that Sunday after Christ was crucified on Friday.” We are talking about the probability of interviewing dozens and dozens of eyewitnesses about the life, death, and resurrection of Jesus. I can easily imagine him saying, “Wow, this is so good. I have to write this down!” And then he would also compare his interviews with other first-hand accounts probably already written.
He was an investigative reporter, and an excellent one at that! And it was this sort of investigation and research that the Holy Spirit then used to record the inspired account we call the Gospel of Luke. Real history. True history. The most important history ever for it had to do with the sending and work of God’s only Son, for you.
Now, let’s go on to the next two verses of our text: “God’s word came to John the son of Zechariah in the wilderness. He went into all the vicinity of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins.”
A baptism of repentance, for the forgiveness of sins.
Was this baptism any different than the one Christ would direct his disciples to perform just before he ascended, a baptism, as far as I know, all of you have received? Yes and no. John’s baptism brought the repentant real forgiveness, just like yours did and does. It brought them new life, just like yours did and does. In that sense they are the same.
But in some ways they differ. John’s baptism was limited in time and scope – just a few years. That is not the case with Christ’s: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” (Matt. 28:19). John’s baptism was also different in that it pointed them ahead to someone they would hopefully soon recognize: Jesus. It was different in that it pointed them ahead to his coming work on the cross for them where that historical suffering and death would fully purchase for them real forgiveness. John’s baptism pointed them ahead to that one person and his real work in history summarized by John’s words: “Behold the Lamb of God who takes away the sin of the world.”
Their baptism pointed them ahead even as it delivered to them forgiveness.
Your baptism points you back to the true events of his birth, life, suffering, death, and resurrection. Your baptism points you back even as it delivers to you the forgiveness of your sins.
The last three verses of our text are a quotation from Isaiah. They remind us of what true repentance is and the comfort found in the one for whom John is preparing the way: “A voice of one crying out in the wilderness: Prepare the way for the Lord; make his paths straight! Every valley will be filled, and every mountain and hill will be made low; the crooked will become straight, the rough ways smooth, and everyone will see the salvation of God.”
These words remind all of us that there are to be no obstacles – nothing – that get in the way of true repentance, because if there is, when Christ comes again you will not see his salvation.
Valleys, mountains, crooked roads, rough ways, all have to be removed. You are to rid yourself despair or a sense of hopelessness. God’s love in Christ is deeper than any of those. But if that is you, repent. You are to rid yourself of arrogance, self-righteousness, and of the thinking, “I am good in the sight of God, I am less of a sinner than others.” If that is you, repent. You are not to follow crooked paths: no wandering off after false teachings and religions, no neglect of the Word of God or worship. If that is you, repent. You are not to love sin, dwell in sin, justify any sin. If that is you, repent. And then, as John says, “produce fruit consistent with repentance.” (Luke 3:8).
John is harsh on everyone. Very harsh. He takes no captives. He accuses us all of sin. It is not a matter of if you are a sinner, but owning up to your sin and repenting of it. And everyone who does repent receives and will continue to receive in his baptism the forgiveness of his sins. No questions asked. To put it another way, in your baptism Christ is not harsh with you. He is not harsh at all. In your baptism, the only Christ you find there is the one with forgiveness of all your sins, forgiveness he truly bought back then in history by his life, death, and resurrection. And that means when Christ comes his final time, you “will see the salvation of God.”
Amen.
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