Second Sunday in Advent

December 6, 2009

1
SECOND SUNDAY IN ADVENT

Service Notes: [Nothing was found online at www.yaag.org]

SPECIFIC NOTES FOR THE THREE YEAR SERIES

B. Psalm 66:1-12
Malachi 3:1-7
Philippians 1:2-11
Luke 3:1-14 (15-20)

The Preaching of Repentance Prepares Us for the Coming of the Lord

The preaching and baptism “of repentance for the forgiveness of sins” (Luke 3:3)
prepare us for the coming of the Lord Jesus Christ. The historic work of John the
Baptizer was completed with the first Advent of our Lord Jesus in the flesh, but the
ministry of the Forerunner continues in the preaching of Law and Gospel and in
Holy Baptism. Through His messengers, the Lord calls people of all nations to
“see the salvation of God” (Luke 3:6). Our haughtiness is removed, and our
mountains of pride are brought low, but the Lord humbles us in order to exalt us in
His mercy; He fills up our valleys with His peace. As the Lord has begun this good
work of repentance in us, so also does he perfect it by His Word and Holy Spirit,
and He “will bring it to completion at the day of Jesus Christ” (Phil. 1:6). He
purifies us to be His priestly people, precious in His sight, abounding in faith and
love, so that our very lives are offered in righteousness to the Lord (Mal. 3:3–4).1

Malachi 3:1-7 (BHS SESB 2.0)

‫ָָאד ֹון׀‬
1
֣ ‫ָה־ד ֶרְך ְלפ ָָנ֑י ּופִתְ א ֹם֩ י ָ֨ב ֹוא אֶל־הֵיכ ָֹ֜לו ה‬ ֖ ֶ ‫ִהנְ ִנ֤י ׁש ֹ ֵל ֙ ַח מַ לְָא ִ֔כי ּו ִפּנ‬
‫ָאמר‬
֖ ַ ‫ר־אַּתם ֲח ֵפצִים֙ ִהּנֵה־ ָ֔בא‬ ֶ֤ ֶ‫ַקְׁשִ ים ּומַ לְאַ֨ ְך ַהּב ְִ֜רית אֲׁש‬
a
֗ ‫ר־אַּתם מְ ב‬ ֶ֣ ֶ‫אֲׁש‬
‫י ְהוָ ֥ה ְצב ָֽא ֹות ׃‬
a

2
‫ּומ֥י הָע ֵ ֹ֖מד ְּבה ָ ֵֽרא ֹ֑ות ֹו ּכִ ֽי־הּוא֙ ּכ ֵ ְ֣אׁש מְ צ ֵָ֔רף‬
a
ִ ‫ּומי מְ ַכ ְל ֵּכל֙ אֶת־יֹ֣ום ּב ֹ֔וא ֹו‬ ִ֤
‫ּוכְב ִ ֹ֖רית מְ ַכּבְסִ ֽים׃‬

1
http://www.lcms.org/pages/internal.asp?NavID=16076
2
 3
‫ְוי ָׁ֨שַ ב מְ צ ֵ ָ֤רף ּומְ ַט ֵה ֙ר ֶּ֔כסֶף ְוט ַ ִ֤הר אֶת־ּבְנֵ ֽי־ ֵל ִו ֙י ְוז ַ ִּ֣קק א ֹתָ֔ ם ַּכּז ָ ָ֖הב ְוכ ָ ַּ֑כסֶף ְוהָי ּ֙ו‬ a

‫ִיׁשי מִ נ ָ ְ֖חה ִּבצְדָ ָ ֽקה׃‬

֥ ֵ ‫לַ ֽיה ֔ ָוה מַ ּג‬
4
‫ִימי ע ֹו ָ֔לם ּוכְׁשָ ִנ֖ים קַדְ מֹנִּי ֹֽות׃‬ ֣ ֵ ‫ִירּוׁשָלָ֑ ִִ֑ם ּכ‬
ֽ ‫ְהּודה ו‬
֖ ָ ‫ו ְָע ְֽרבָה֙ לַ ֽיה ֔ ָוה מִ נ ְַח֥ת י‬ a

5
‫ַמְנ֣אֲ ִ֔פים‬
ָ ‫וְקָ ַרב ִ ְּ֣תי אֲ לֵיכֶם֮ לַּמִׁשְ ּפ ָ֒ט ְו ָה ִי֣יתִ י׀ ֵ ֣עד מְמַ ֵ֗הר ּבַ ֽמְ כַּׁשְ פִים֙ ּוב‬
‫ּו ַבּנִׁשְ ּב ִ ָ֖עים ל ָ ַּׁ֑שקֶ ר ּובְע ֹׁשְ ֵ ֣קי ׂשְ כַר ֠־ׂשָ כִיר ַאלְמָ ָ֨נה ְוי ָ֤ת ֹום ּומַ ּטֵי־ גֵ ֙ר וְֹל֣ א‬
c d c b a

‫ָאמר י ְהוָ ֥ה ְצב ָֽא ֹות׃‬ ֖ ַ ‫י ְֵר ֔אּונִי‬

6
‫ִיתֽם׃‬
ֶ ‫ְאַּת֥ם ּבְנֵ ֽי־יַע ֲ֖ק ֹב ֹל֥ א ְכל‬ ֶ ‫ְהו֖ה ֹל֣ א ׁשָ ִנ֑יתִ י ו‬ ָ ‫ִּכ֛י אֲ ִנ֥י י‬
7
‫ְאָׁשּובָה אֲ לֵי ֶ֔כם‬ ֣ ‫לְמִימֵ֨ י אֲב ֹתֵ י ֶ֜כם ס ְַר ֶ ּ֤תם מֵ ֽחֻּקַ ֙י וְֹל֣ א ׁשְמַ ְרּתֶ֔ ם ׁ֤שּובּו אֵ ַל ֙י ו‬
a

2 b
‫ְהו֣ה ְצב ָ֑א ֹות וַאֲמַ ְר ֶ ּ֖תם ּבַּמֶ ֥ה נָׁשֽ ּוב ׃‬
b
ָ ‫ָאמר י‬ ַ֖
Philippians 1:2-11 (NA27 w/GRAMCORD)

2 χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.
3 Εὐχαριστῶ τῷ θεῷ μου ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν 4 πάντοτε ἐν πάσῃ δεήσει μου
ὑπὲρ πάντων ὑμῶν, μετὰ χαρᾶς τὴν δέησιν ποιούμενος, 5 ἐπὶ τῇ κοινωνίᾳ ὑμῶν
εἰς τὸ εὐαγγέλιον ἀπὸ τῆς πρώτης ἡμέρας ἄχρι τοῦ νῦν, 6 πεποιθὼς αὐτὸ τοῦτο,
ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν ἐπιτελέσει ἄχρι ἡμέρας Χριστοῦ Ἰησοῦ· 7
Καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν διὰ τὸ ἔχειν με ἐν τῇ
καρδίᾳ ὑμᾶς, ἔν τε τοῖς δεσμοῖς μου καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ
εὐαγγελίου συγκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας. 8 μάρτυς γάρ μου
ὁ θεὸς ὡς ἐπιποθῶ πάντας ὑμᾶς ἐν σπλάγχνοις Χριστοῦ Ἰησοῦ. 9 Καὶ τοῦτο
προσεύχομαι, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει
καὶ πάσῃ αἰσθήσει 10 εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς
καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ, 11 πεπληρωμένοι καρπὸν δικαιοσύνης τὸν
διὰ Ἰησοῦ Χριστοῦ εἰς δόξαν καὶ ἔπαινον θεοῦ.3

Luke 3:1-14 (NA27 w/GRAMCORD)

2
Biblia Hebraica Stuttgartensia: SESB Version. 2003, ©1969/77 (electronic ed.).
Stuttgart: German Bible Society.

3
Aland, B., Aland, K., Black, M., Martini, C. M., Metzger, B. M., & Wikgren, A.
(1993, ©1979). The Greek New Testament (4th ed.). Federal Republic of Germany:
United Bible Societies.

3
Ἐν ἔτει δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος
Ποντίου Πιλάτου τῆς Ἰουδαίας, καὶ τετρααρχοῦντος τῆς Γαλιλαίας Ἡρῴδου,
Φιλίππου δὲ τοῦ ἀδελφοῦ αὐτοῦ τετρααρχοῦντος τῆς Ἰτουραίας καὶ Τραχωνίτιδος
χώρας, καὶ Λυσανίου τῆς Ἀβιληνῆς τετρααρχοῦντος, 2 ἐπὶ ἀρχιερέως Ἅννα καὶ
Καϊάφα, ἐγένετο ῥῆμα θεοῦ ἐπὶ Ἰωάννην τὸν Ζαχαρίου υἱὸν ἐν τῇ ἐρήμῳ. 3 καὶ
ἦλθεν εἰς πᾶσαν [τὴν] περίχωρον τοῦ Ἰορδάνου κηρύσσων βάπτισμα μετανοίας
εἰς ἄφεσιν ἁμαρτιῶν, 4 ὡς γέγραπται ἐν βίβλῳ λόγων Ἠσαΐου τοῦ προφήτου·
φωνὴ βοῶντος ἐν τῇ ἐρήμῳ·
ἑτοιμάσατε τὴν ὁδὸν κυρίου,
εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ·
5 πᾶσα φάραγξ πληρωθήσεται
καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται,
καὶ ἔσται τὰ σκολιὰ εἰς εὐθείαν
καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας·
6 καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ.
7 Ἔλεγεν οὖν τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπʼ αὐτοῦ· γεννήματα
ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; 8 ποιήσατε οὖν
καρποὺς ἀξίους τῆς μετανοίας καὶ μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς· πατέρα ἔχομεν
τὸν Ἀβραάμ. λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι
τέκνα τῷ Ἀβραάμ. 9 ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν
οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.
10 Καὶ ἐπηρώτων αὐτὸν οἱ ὄχλοι λέγοντες· τί οὖν ποιήσωμεν; 11 ἀποκριθεὶς δὲ
ἔλεγεν αὐτοῖς· ὁ ἔχων δύο χιτῶνας μεταδότω τῷ μὴ ἔχοντι, καὶ ὁ ἔχων βρώματα
ὁμοίως ποιείτω. 12 ἦλθον δὲ καὶ τελῶναι βαπτισθῆναι καὶ εἶπαν πρὸς αὐτόν·
διδάσκαλε, τί ποιήσωμεν; 13 ὁ δὲ εἶπεν πρὸς αὐτούς· μηδὲν πλέον παρὰ τὸ
διατεταγμένον ὑμῖν πράσσετε. 14 ἐπηρώτων δὲ αὐτὸν καὶ στρατευόμενοι
λέγοντες· τί ποιήσωμεν καὶ ἡμεῖς; καὶ εἶπεν αὐτοῖς· μηδένα διασείσητε μηδὲ
συκοφαντήσητε καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν.4

3:1 ἡγεμονίας — Feminine genitive singular of ἡγεμονία — state of being in

control over others in official capacity, chief command, direction,
management of any high office. ⓐ of the imperial government…Lk 3:1.5
4
Aland, B., Aland, K., Black, M., Martini, C. M., Metzger, B. M., & Wikgren, A.
(1993, ©1979). The Greek New Testament (4th ed.). Federal Republic of Germany:
United Bible Societies.
5
Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New
Testament and other early Christian literature. "Based on Walter Bauer's
Griechisch-deutsches Wörterbuch zu den Schriften des Neuen Testaments und
4
 We would use the word “reign” here as all the modern versions (ESV, NIV,
GOD’S WORD) use.
ἡγεμονεύοντος — Present Active Participle, masculine genitive singular of
ἡγεμονεύω — to exercise an administrative position, be leader,
command, rule, order, of the administration of imperial legates…—Of
Pontius Pilate ἡγεμονεύοντος Π. Π. τῆς Ἰουδαίας while P.P. was prefect of
Judaea Lk 3:1.6
τετρααρχοῦντος — (Parsed in the Readings below.) — be tetrarch; (tetrarch) — a
petty prince dependent on Rome and with rank and authority lower
than those of a king, tetrarch.7
3:2 ἀρχιερέως — (Parsed in the Readings below.) — ① one who serves as head
priest, high priest…ⓑ Israelite…α. president of the Sanhedrin.8
Ἅννα — Masculine GENITIVE singular of Ἅννας, α, ὁ — ① Hannas or Annas
(…short for Ἅνανος, ‫ הנניה‬Yahweh is gracious), high priest 6–15 A.D., Lk
3:2; J 18:24; Ac 4:6. Father-in-law of Caiaphas J 18:13.9
Καϊάφα — Masculine GENITIVE singular of Καϊάφας, α, ὁ — Caiaphas…, high
priest 18–36 A.D. who played an important role in the condemnation of
Jesus. Cp. Mt 26:3, 57; Lk 3:2; J 11:49; 18:13f, 24, 28; Ac 4:6;…. Acc. to
J 18:13 he was son-in-law to Annas.10
ἐγένετο — (Parsed in the Readings below.) — ⑥ to make a change of location in
space, move…ⓒ ἐπί τι: ἐπὶ τὸ μνημεῖον go to the tomb Lk 24:22; ἐπὶ τοὺς
ἀναβαθμούς when he was at the steps Ac 21:35. Of fear that befalls
someone (2 Macc 12:22) Lk 1:65; 4:36; Ac 5:5. Of ulcers: break out on
someone Rv 16:2 (Ex 9:10f). Of divine commands: go out to someone Lk
3:2.11

der frühchristlichen Literatur, sixth edition, ed. Kurt Aland and Barbara Aland,
with Viktor Reichmann and on previous English editions by W.F. Arndt, F.W.
Gingrich, and F.W. Danker." (3rd ed.) (433). Chicago: University of Chicago Press.
6
Arndt, W., Danker, F. W., & Bauer, W. (433).
7
Arndt, W., Danker, F. W., & Bauer, W. (1000).
8
Arndt, W., Danker, F. W., & Bauer, W. (139).
9
Arndt, W., Danker, F. W., & Bauer, W. (84).
10
Arndt, W., Danker, F. W., & Bauer, W. (496).
11
Arndt, W., Danker, F. W., & Bauer, W. (199).
5
ῥῆμα — Neuter nominative singular of ῥῆμα — ① that which is said, word,
saying, expression, or statement of any kind…—Command(ment), order,
direction Lk 5:5; esp. of God (Dt 1:26) 3:2.12
ἐρήμῳ — Feminine dative singular of ἔρημος — ② as subst. ἡ ἔ. (…sc. χώρα) an
uninhabited region or locality, desert, grassland, wilderness (in contrast to
cultivated and inhabited country)…Of the Judean wilderness, the stony,
barren eastern declivity of the Judean mountains toward the Dead Sea and
lower Jordan Valley (1 Macc 2:29; 5:24, 28; 2 Macc 5:27) Mt 3:1 (ἡ ἔ. τῆς
Ἰουδαίας); 4:1; 11:7; Mk 1:4 12f; Lk 3:2.13 Notice that ESV has
“wilderness.” NIV and GOD’S WORD have “desert.” It depends on
whether your readers/audience understand wilderness as defined here, as
“the stony, barren eastern declivity of the Judean mountains toward the Dead
Sea and lower Jordan Valley,” then wilderness would work. Otherwise, I
think “desert” is better.
3:3 περίχωρον — Feminine accusative singular of περίχωρος — pert. to being
around an area, neighboring …Used w. gen.: of a river, whose neighboring
region to the right and left is designated as ἡ π.: ἡ π. τοῦ Ἰορδάνου… Lk
3:3.14
κηρύσσων — (Parsed in the Readings below.) — ② to make public declarations,
proclaim aloud…ⓑ of proclamation that is divine in origin or relates to
divinity… β. of contemporary proclaimers…—βάπτισμα proclaim baptism
i
.e. the necessity of it Mk 1:4; Lk 3:3.15
βάπτισμα — Neuter accusative singular of βάπτισμα — ① the ceremonious use of
water for purpose of renewing or establishing a relationship w. God,
plunging, dipping, washing, water-rite, baptism…ⓐ of John’s rite…β.

e
sp. = especially
12
Arndt, W., Danker, F. W., & Bauer, W. (905).
s
ubst. = substantive(ly)
s
c. = scilicet (one may understand, supply)
13
Arndt, W., Danker, F. W., & Bauer, W. (392).
p
ert. = pertaining (to)
g
en. = genitive
14
Arndt, W., Danker, F. W., & Bauer, W. (808).
i
.e. = id est (that is)
15
Arndt, W., Danker, F. W., & Bauer, W. (543).
6
 μετανοίας Mk 1:4; Lk 3:3 (in these two passages with εἰς ἄφεσιν ἁμαρτιῶν
[proclaiming] a baptism-with-repentance to receive forgiveness of sins).16
μετανοίας — Feminine genitive singular of μετάνοια — prim. ‘a change of
mind’…, also w. the nuance of ‘remorse’ (as regret for shortcomings and
errors…); in our lit. w. focus on the need of change in view of responsibility
to deity…repentance, turning about, conversion; as a turning away
μετάνοια ἀπὸ νεκρῶν ἔργων turning away from dead works Hb 6:1. Mostly
of the positive side of repentance, as the beginning of a new relationship
with God: ἡ εἰς θεὸυ μ. repentance that leads to God Ac 20:21. ἄξια τῆς
μετανοίας ἔργα deeds that are consistent with repentance 26:20. Also
καρπὸν ἄξιον τῆς μ. Mt 3:8; cp. Lk 3:8. βαπτίζειν εἰς μ. baptize for
repentance Mt 3:11 (s. βαπτίζω 2a; also εἰς 10a). βάπτισμα μετανοίας Mk
1:4; Lk 3:3.17
3:4 βοῶντος — Present Active Participle, masculine genitive singular of βοάω —
① to use one’s voice at high volume, call, shout, cry out…ⓒ of solemn
proclamation…φωνὴ βοῶντος (φωνή 2e) Mt 3:3; Mk 1:3; Lk 3:4.18

III. Preparation
13. John the Baptist
Matthew 3:1-6 Mark 1:1-6 Luke 3:1-6 John 1:19-23
1 Ἐν δὲ ταῖς 1 Ἀρχὴ τοῦ 1 Ἐν ἔτει δὲ 19 Καὶ αὕτη ἐστὶν ἡ
ἡμέραις ἐκείναις εὐαγγελίου Ἰησοῦ πεντεκαιδεκάτῳ τῆς μαρτυρία τοῦ
παραγίνεται Χριστοῦ [υἱοῦ θεοῦ]. ἡγεμονίας Τιβερίου Ἰωάννου, ὅτε
Ἰωάννης ὁ Καίσαρος, ἀπέστειλαν [πρὸς
βαπτιστὴς 2 Καθὼς γέγραπται ἡγεμονεύοντος αὐτὸν] οἱ Ἰουδαῖοι
κηρύσσων ἐν τῇ ἐν τῷ Ἠσαΐᾳ τῷ Ποντίου Πιλάτου ἐξ Ἱεροσολύμων
ἐρήμῳ τῆς προφήτῃ· ἰδοὺ τῆς Ἰουδαίας, καὶ ἱερεῖς καὶ Λευίτας
Ἰουδαίας ἀποστέλλω τὸν τετρααρχοῦντος τῆς ἵνα ἐρωτήσωσιν
2 [καὶ] λέγων· ἄγγελόν μου πρὸ Γαλιλαίας Ἡρῴδου, αὐτόν· σὺ τίς εἶ;
μετανοεῖτε· προσώπου σου, ὃς Φιλίππου δὲ τοῦ 20 καὶ ὡμολόγησεν
ἤγγικεν γὰρ ἡ κατασκευάσει τὴν ἀδελφοῦ αὐτοῦ καὶ οὐκ ἠρνήσατο,
16
Arndt, W., Danker, F. W., & Bauer, W. (165).
p
rim. = primarily
l
it. = literal(ly); literature (references to [scholarly] literature)
c
p. = compare, freq. in ref. to citation fr. ancient texts
17
Arndt, W., Danker, F. W., & Bauer, W. (640).
18
Arndt, W., Danker, F. W., & Bauer, W. (180).
7
βασιλεία τῶν ὁδόν σου· τετρααρχοῦντος τῆς καὶ ὡμολόγησεν ὅτι
οὐρανῶν. 3 φωνὴ βοῶντος ἐν Ἰτουραίας καὶ ἐγὼ οὐκ εἰμὶ ὁ
3 οὗτος γάρ ἐστιν τῇ ἐρήμῳ· Τραχωνίτιδος χριστός.
ὁ ῥηθεὶς διὰ ἑτοιμάσατε τὴν ὁδὸν χώρας, καὶ Λυσανίου 21 καὶ ἠρώτησαν
Ἠσαΐου τοῦ κυρίου, εὐθείας τῆς Ἀβιληνῆς αὐτόν· τί οὖν; σὺ
προφήτου ποιεῖτε τὰς τρίβους τετρααρχοῦντος, Ἠλίας εἶ; καὶ λέγει·
λέγοντος· φωνὴ αὐτοῦ, 2 ἐπὶ ἀρχιερέως οὐκ εἰμί. ὁ προφήτης
βοῶντος ἐν τῇ 4 ἐγένετο Ἰωάννης Ἅννα καὶ Καϊάφα, εἶ σύ; καὶ ἀπεκρίθη·
ἐρήμῳ· ἑτοιμάσατε [ὁ] βαπτίζων ἐν τῇ ἐγένετο ῥῆμα θεοῦ οὔ.
τὴν ὁδὸν κυρίου, ἐρήμῳ καὶ ἐπὶ Ἰωάννην τὸν 22 εἶπαν οὖν αὐτῷ·
εὐθείας ποιεῖτε κηρύσσων βάπτισμα Ζαχαρίου υἱὸν ἐν τῇ τίς εἶ; ἵνα ἀπόκρισιν
τὰς τρίβους αὐτοῦ.μετανοίας εἰς ἐρήμῳ. δῶμεν τοῖς
ἄφεσιν ἁμαρτιῶν. 3 καὶ ἦλθεν εἰς πέμψασιν ἡμᾶς· τί
4 αὐτὸς δὲ ὁ 5 καὶ ἐξεπορεύετο πᾶσαν [τὴν] λέγεις περὶ σεαυτοῦ;
Ἰωάννης εἶχεν τὸ πρὸς αὐτὸν πᾶσα ἡ περίχωρον τοῦ 23 ἔφη· ἐγὼ φωνὴ
ἔνδυμα αὐτοῦ ἀπὸ Ἰουδαία χώρα καὶ οἱ Ἰορδάνου κηρύσσων βοῶντος ἐν τῇ
τριχῶν καμήλου Ἱεροσολυμῖται βάπτισμα μετανοίας ἐρήμῳ· εὐθύνατε
καὶ ζώνην πάντες, καὶ εἰς ἄφεσιν τὴν ὁδὸν κυρίου,
δερματίνην περὶ ἐβαπτίζοντο ὑπ’ ἁμαρτιῶν, καθὼς εἶπεν Ἠσαΐας
τὴν ὀσφὺν αὐτοῦ, αὐτοῦ ἐν τῷ 4 ὡς γέγραπται ἐν ὁ προφήτης.
ἡ δὲ τροφὴ ἦν Ἰορδάνῃ ποταμῷ βίβλῳ λόγων
αὐτοῦ ἀκρίδες καὶ ἐξομολογούμενοι Ἠσαΐου τοῦ
μέλι ἄγριον. τὰς ἁμαρτίας αὐτῶν. προφήτου· φωνὴ
5 Τότε βοῶντος ἐν τῇ
ἐξεπορεύετο πρὸς 6 καὶ ἦν ὁ Ἰωάννης ἐρήμῳ· ἑτοιμάσατε
αὐτὸν Ἱεροσόλυμα ἐνδεδυμένος τρίχας τὴν ὁδὸν κυρίου,
καὶ πᾶσα ἡ καμήλου καὶ ζώνην εὐθείας ποιεῖτε τὰς
Ἰουδαία καὶ πᾶσα δερματίνην περὶ τὴν τρίβους αὐτοῦ·
ἡ περίχωρος τοῦ ὀσφὺν αὐτοῦ καὶ 5 πᾶσα φάραγξ
Ἰορδάνου, ἐσθίων ἀκρίδας καὶ πληρωθήσεται καὶ
6 καὶ ἐβαπτίζοντο μέλι ἄγριον. πᾶν ὄρος καὶ βουνὸς
ἐν τῷ Ἰορδάνῃ ταπεινωθήσεται, καὶ
ποταμῷ ὑπ’ αὐτοῦ ἔσται τὰ σκολιὰ εἰς
ἐξομολογούμενοι εὐθείαν καὶ αἱ
τὰς ἁμαρτίας τραχεῖαι εἰς ὁδοὺς
αὐτῶν. λείας·
6 καὶ ὄψεται πᾶσα
σὰρξ τὸ σωτήριον
8
 τοῦ θεοῦ.

14. John's Preaching of Repentance

Matthew 3:7-10 Luke 3:7-9
7 Ἰδὼν δὲ 7 Ἔλεγεν οὖν τοῖς
πολλοὺς τῶν ἐκπορευομένοις
Φαρισαίων καὶ ὄχλοις βαπτισθῆναι
Σαδδουκαίων ὑπ’ αὐτοῦ·
ἐρχομένους ἐπὶ τὸ γεννήματα ἐχιδνῶν,
βάπτισμα αὐτοῦ τίς ὑπέδειξεν ὑμῖν
εἶπεν αὐτοῖς· φυγεῖν ἀπὸ τῆς
γεννήματα μελλούσης ὀργῆς;
ἐχιδνῶν, τίς 8 ποιήσατε οὖν
ὑπέδειξεν ὑμῖν καρποὺς ἀξίους τῆς
φυγεῖν ἀπὸ τῆς μετανοίας καὶ μὴ
μελλούσης ὀργῆς; ἄρξησθε λέγειν ἐν
ἑαυτοῖς· πατέρα
8 ποιήσατε οὖν ἔχομεν τὸν Ἀβραάμ.
καρπὸν ἄξιον τῆς λέγω γὰρ ὑμῖν ὅτι
μετανοίας δύναται ὁ θεὸς ἐκ
9 καὶ μὴ δόξητε τῶν λίθων τούτων
λέγειν ἐν ἑαυτοῖς· ἐγεῖραι τέκνα τῷ
πατέρα ἔχομεν Ἀβραάμ.
τὸν Ἀβραάμ. λέγω 9 ἤδη δὲ καὶ ἡ ἀξίνη
γὰρ ὑμῖν ὅτι πρὸς τὴν ῥίζαν τῶν
δύναται ὁ θεὸς ἐκ δένδρων κεῖται· πᾶν
τῶν λίθων οὖν δένδρον μὴ
τούτων ἐγεῖραι ποιοῦν καρπὸν
τέκνα τῷ Ἀβραάμ. καλὸν ἐκκόπτεται
καὶ εἰς πῦρ
10 ἤδη δὲ ἡ ἀξίνη βάλλεται.
πρὸς τὴν ῥίζαν
τῶν δένδρων
κεῖται· πᾶν οὖν
δένδρον μὴ
ποιοῦν καρπὸν
9
καλὸν ἐκκόπτεται
καὶ εἰς πῦρ
βάλλεται.
 

15. John Replies to Questioners

Luke 3:10-14
10 Καὶ ἐπηρώτων
αὐτὸν οἱ ὄχλοι
λέγοντες· τί οὖν
ποιήσωμεν;
11 ἀποκριθεὶς δὲ
ἔλεγεν αὐτοῖς· ὁ
ἔχων δύο χιτῶνας
μεταδότω τῷ μὴ
ἔχοντι, καὶ ὁ ἔχων
βρώματα ὁμοίως
ποιείτω.
12 ἦλθον δὲ καὶ
τελῶναι
βαπτισθῆναι καὶ
εἶπαν πρὸς αὐτόν·
διδάσκαλε, τί
ποιήσωμεν;
13 ὁ δὲ εἶπεν πρὸς
αὐτούς· μηδὲν
πλέον παρὰ τὸ
διατεταγμένον ὑμῖν
πράσσετε.
14 ἐπηρώτων δὲ
αὐτὸν καὶ
στρατευόμενοι
λέγοντες· τί
ποιήσωμεν καὶ
ἡμεῖς; καὶ εἶπεν
αὐτοῖς· μηδένα
διασείσητε μηδὲ
συκοφαντήσητε καὶ
ἀρκεῖσθε τοῖς
10
 ὀψωνίοις ὑμῶν.
 
Greek Readings
Winter Quarter – Week 1 (November 30—December 4, 2009)
Series C, Advent 2
Luke 3:1-14

 Verse 1
o Which “Herod” is meant here? (BDAG 439 2) ② the son of 1[Herod I, the
Great], Herod Antipas (4 B.C.–39 A.D.), tetrarch of Galilee and Perea…,
mentioned in the NT because of (among other things) his clash w. John
the Baptist, whom he had executed (s. Ἰωάννης 1). The synoptics state
that John raised objections to the tetrarch’s marriage to Herodias…,
who forsook one of his brothers to marry him. Acc. to Lk…this Herod
played a role in the passion story…. Mt 14:1, 3, 6; Mk 6:14–22; 8:15; Lk
3:1.19
o Parse τετρααρχοῦντος. Present Active Participle, masculine genitive
singular of τετρααρχέω. What is its position and force? (Voelz 2 edn., 134–
135; 3 edn., 118–121) Predicate position, Genitive Absolute—temporal
clause (“when” or “while”).
o Why does Luke mention these seven historical figures? Are they listed in
any type of order? He is setting the stage – historically – for the
beginning of the ministry of John the Baptizer. Lenski writes: “It is at
once apparent that, as far as Luke is concerned, the important thing to
be dated most carefully is not the birth or the death of Jesus but the
beginning of the work of the forerunner of Jesus, with whom and whose
work the entire Messianic career of Jesus began. Moreover, Luke piles
up these items solely for the purpose of dating, not, as some think, for
the purpose of describing the political and the ecclesiastical situation
that prevailed at this time; for the mere naming of rulers and high
priests does not describe a situation.”20 As to the order: First is
mentioned the Emperor, then the Tetrarchs, then (in v. 2), the religious
leaders. Lenski again: “Luke lifts the reference to the Roman emperor
N
T = New Testament
19
Arndt, W., Danker, F. W., & Bauer, W. (439).
20
Lenski, R. C. H. (1961). The Interpretation of St. Luke's Gospel (172). Minneapolis,
MN: Augsburg Publishing House.
11
 into prominence in a neat way by making this a phrase and by placing it
at the head whereas all the minor rulers are added by means of a
genitive absolute and by ending with another but a different phrase
with regard to the ecclesiastical rulers, cf. v. 2.”21
 Verse 2
o
Parse ἀρχιερέως. Masculine genitive singular of ἀρχιερεύς. What is the
case usage of ἐπὶ + ἀρχιερέως? (Voelz 2 edn., 256–259; 3 edn., 237–240)
Genitive of time (within which). BDAG: ⑱ marker of temporal
associations, in the time of, at, on, for…ⓐ w. gen., time within which an
event or condition takes place…in the time of, under (kings or other
rulers): in the time of Elisha Lk 4:27 …Under=during the rule or
administration of…ἐ. Ἀβιαθὰρ ἀρχιερέως under, in the time of, Abiathar
the high priest Mk 2:26. ἐ. ἀρχιερέως Ἅννα καὶ Καιάφα Lk 3:2.22
o Parse ἐγένετο. 2nd Aorist Middle Indicative, 3rd singular of γίνομαι.
Where has the phrase, ἐγένετο ῥῆμα θεοῦ, been used, and what does it
indicate? (Jer. 1:4ff) When God sends a message for His prophet to
preach (e.g., Jeremiah, more accurately Jeremiah 1:1 LXX).
o Where have we seen “Zacharias” before? (Lk. 1:5, 12, 13, 18, 21, 40, 59, 67)
In the narratives of the miraculous birth of John the Baptizer.
Zacharias was a priest and the angel Gabriel announced to him that he
and his wife Elizabeth were going to have a son “in her old age.”
 Verse 3
o Parse κηρύσσων. Present Active Participle, masculine nominative
singular of κηρύσσω. What is BDAG’s suggestion for interpreting εἰς?
(BDAG 290 4.f) How does this affect your understanding of John’s
baptism? ④ marker of goals involving affective/abstract/suitability
aspects, into, to…ⓕ to denote purpose in order to, to…εἰς ἄφεσιν ἁμαρτιῶν
for forgiveness of sins, so that sins might be forgiven Mt 26:28; cp. Mk 1:4;
Lk 3:3.23 It’s the same as our Christian baptism: It brings about
repentance and conveys the forgiveness of sins. Or, to say it another
way: With John’s baptism (and ours, as well) comes repentance and the

21
Lenski, R. C. H. (1961). The Interpretation of St. Luke's Gospel (172).
g
en. = genitive
22
Arndt, W., Danker, F. W., & Bauer, W. (367).
c
p. = compare, freq. in ref. to citation fr. ancient texts
23
Arndt, W., Danker, F. W., & Bauer, W. (290).
12
 forgiveness of sins. See the next entry. This is not just a ceremonial
washing to make one ritually acceptable to God, but more: a ritual
washing of repentance, a washing that is joined, if you will, with
repentance: a repentance washing.
o Look up βάπτισμα (BDAG 165). How would you explain John’s baptism to
a parishioner? (Just, Luke, pages 135ff.) (As cited above: ① the
ceremonious use of water for purpose of renewing or establishing a
relationship w. God, plunging, dipping, washing, water-rite, baptism…ⓐ
of John’s rite…β. μετανοίας Mk 1:4; Lk 3:3 (in these two passages with εἰς
ἄφεσιν ἁμαρτιῶν [proclaiming] a baptism-with-repentance to receive
forgiveness of sins).24) John’s baptism, as explained above, is our
Christian baptism: It is a ceremonious use of water to bring about
repentance and the forgiveness of sins. Lenski explains: In addition,
not a few consider John’s baptism to be different from Christ’s, John’s
conveyed no grace and remission while that of Jesus does. Acts 2:38 is
decisive on this point where εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν is used with
reference to Christ’s baptism exactly as this phrase is here used with
reference to John’s. Jesus himself took up and continued John’s
baptism (John 4:1, 2) and eventually instituted this baptism for all
nations. John’s and Christ’s baptisms are the same in essentials. The
Baptist’s was administered on the basis of the revelation made at that
time; that of Jesus on the level of his completed work. The Baptist’s
made followers of the Christ to come; that of Jesus followers of the
Christ already come. Thus the baptism of John was preparatory for
Israel alone, Christ’s permanent for all nations. Only in this way was
the one merged into the other. The remission that was bestowed by them
was identical.25
 Verse 4
o Parse τοῦ προφήτου. Masculine genitive singular of προφήτης. What case
usage is here employed by Luke? (Voelz 2 edn., 256–259; 3 edn., 237–240)
BDF §162: Genitive of Origin (since I still haven’t found my copy of
Voelz) or: Possessive Genitive (which I don’t find listed in BDF).
o Parse ἑτοιμάσατε. Aorist Active Imperative, 2nd plural of ἑτοιμάζω.
Explain the two nuances of ὁδὸν. (Just, Luke, p. 95) I don’t have Just’s
commentary, but I would imagine that the first “way” or “road” is

24
Arndt, W., Danker, F. W., & Bauer, W. (165).
25
Lenski, R. C. H. (1961). The Interpretation of St. Luke's Gospel (180).
13
 literal. There is a King’s Highway that runs close to the Jordan River
on the East side of the river. The second “way” or “road” would be the
figurative: The Lord’s coming into the desert (sinful lives) of His people
(through Word and Sacrament).
o What fulfillment does John bring about? (cf. Lk 1:76) He is the prophet of
the Most High who goes before the Lord (Messiah) to prepare His
way(s).
 Verse 5
o Compare Luke’s quotation of Isaiah with Isaiah 40:3–5. What does Luke not
quote or quote differently? According to Luke, what is Isaiah’s “glory of the
Lord”? Lenski: Luke quotes not only Isa. 40:3 but also v. 4 and the
second line from v. 5. Since he uses the LXX in this, the only quotation
he himself makes, the conclusion that he could not read the Hebrew is
by no means safe. Exactly as does Matthew, Luke construes: “one
shouting in the wilderness,” whereas the Hebrew has the phrase in the
second line: “in the wilderness prepare.” Both evangelists were thus
satisfied with the LXX although Matthew certainly knew Hebrew. Both
the voice shouting and the preparation were, of course, “in the
wilderness,” which makes the construction indifferent.26 Isaiah’s “glory
of the Lord” becomes in Luke 3:6 τὸ σωτήριον τοῦ θεοῦ “the salvation of
God” (or as GOD’S WORD has it: “The salvation God gives.”).
o
How would you explain the importance of what is occurring to the φάραγξ,
ὄρος, and βουνὸς to a parishioner? These are figures of speech for all
impediments to the advance of the Gospel. These are different ways of
looking at sin(s) and seeing how they hinder the coming of Jesus to us.
Lenski explains: It should at the same time not escape us that this
immense work of filling up ravines and laying low mountains and hills is
certainly beyond our natural ability. That is exactly the impression to be
conveyed, for to prepare the Lord’s way into our hearts is a work
which, strictly speaking, he alone can perform, and when we are asked
to do it, it is only in the sense that we use his law and gospel and let their
power operate in our hearts. Thus every call to repent and to believe
carries with it in the very call itself the grace to bring about repentance
and faith.27
 Verse 6

26
Lenski, R. C. H. (1961). The Interpretation of St. Luke's Gospel (181).
27
Lenski, R. C. H. (1961). The Interpretation of St. Luke's Gospel (183).
14
 Parse ὄψεται. Future MIDDLE Indicative, 3rd singular of ὁράω. Why
o

does Luke use this particular voice? To show that the seeing is for one’s
benefit. “All flesh shall see for themselves” would be a way of bringing
out the middle voice in translation. BDAG has: ③ to experience a
condition or event, experience, witness…ὄψεται πᾶσα σὰρξ τὸ σωτήριον
τοῦ θεοῦ Lk 3:6 (Is 40:5).28
o
Parse σὰρξ. Feminine nominative singular of σάρξ. The word, σὰρξ, often
has multiple connotations. How does Luke use it here? (BDAG 915 3.a) ③
one who is or becomes a physical being, living being with flesh…ⓐ of
humans person, human being: πᾶσα σάρξ every person, everyone…Lk 3:6.29
o Compare σωτήριον here with the “salvation language” of 1:47 and 2:30.
Attempt to put this together theologically. The saving work of God (“the
salvation of God”) is seen only in Jesus, the Savior of the world (“all
flesh”).
 Verse 7
o
According to Matthew’s gospel (Mt 3:7), to whom in particular did John
address the appellation “brood of vipers”? The Pharisees and Sadducees.
Why then does Luke address this to “the crowds”? Lenski explains:
Matthew has this speech addressed to the Sadducees and Pharisees
whereas Luke says “to the multitudes coming out to be baptized by
him.” This address was made on the occasion when a lot of Sadducees
and Pharisees came to John’s baptism (as Matthew says) and asked also
to be baptized but confessed no sins as did the others whom John had
baptized. Many other people no doubt came with these Sadducees and
Pharisees. John then spoke this mighty warning to all and drove them
away from his baptism unless they were truly repentant.30
o Parse μελλούσης. Present Active Participle, feminine GENITIVE
singular of μέλλω. What is its position and force? (Voelz 2 edn., 134–135;
3 edn., 118–121) Attributive—used as an adjective (“coming/about to
come/future”). Look up ὀργῆς (BDAG 721 2.b). What is this word’s
significance? ② strong indignation directed at wrongdoing, w. focus on

28
Arndt, W., Danker, F. W., & Bauer, W. (719).
29
Arndt, W., Danker, F. W., & Bauer, W. (915).
30
Lenski, R. C. H. (1961). The Interpretation of St. Luke's Gospel (185).
15
 retribution, wrath…ⓑ of God’s future judgment specifically qualified as
punitive…ἡ μέλλουσα ὀρ. Mt 3:7; Lk 3:7.31
 Verse 8
o
Parse ἄρξησθε. 1st Aorist Middle SUBJUNCTIVE, 2nd plural of ἄρχω.
What type of grammatical construction is μὴ ἄρξησθε? (Voelz 2 edn., 194; 3
edn., 178) Aorist Prohibition; BDAG suggests: —μὴ ἄρξησθε λέγειν ἐν
ἑαυτοῖς don’t even begin to think=do not cherish the unfortunate thought
Lk 3:8.32
o Parse ἐγεῖραι. 1st Aorist Active Infinitive of ἐγείρω; BDAG suggests: ⑤
to cause to come into existence, raise up, bring into being…τέκνα τινί Mt
3:9; Lk 3:8.33 What is the best use or understanding of this verb? (Voelz 2
edn., 113–114; 3 edn., 100–101) BDF §392(2) calls this “the infinitive as
complement of a verb,” also known simply as complementary infinitive.
I think I’ve also seen “supplementary infinitive” for this, too.
o Look up λίθων (BDAG 595). How can this word be understood? (cf. Lk
19:40; 20:17–18) It can be understood literally (as in Like 19:40) or
figuratively (as in Luke 20:17-18). Here it is literal as BDAG 595 1
indicates.
 Verse 9
o Parse κεῖται. Present Passive Indicative, 3rd singular of κεῖμαι. BDAG
suggests: ② to be in a place so as to be on someth., lie, of things…κ. πρός
τι be laid at someth. the ax at the roots (ready for felling of the tree) Mt
3:10; Lk 3:9.34 Why would Luke this particular tense and voice? I would
call the use of the present tense the “gnomic present,” used for
proverbial sayings (“a stitch in time SAVES nine.”). The passive is also
used to express something that God is doing. It could be this use of the
passive here (“God has laid the proverbial axe to the root of the trees”).
 Verse 10
o Parse ποιήσωμεν. 1st Aorist Active Subjunctive, 1st plural of ποιέω. What
does the mood tell you about the questions John is asked? Lenski: The
subjunctive is deliberative: they ask themselves as much as they ask

31
Arndt, W., Danker, F. W., & Bauer, W. (721).
32
Arndt, W., Danker, F. W., & Bauer, W. (140).
33
Arndt, W., Danker, F. W., & Bauer, W. (271).
s
ometh. = something
34
Arndt, W., Danker, F. W., & Bauer, W. (537).
16
 John what they must do in the way of fruits that are worthy of
repentance.35
o Note the that ποιήσωμεν occurs three times (vss. 10, 12, 14). What different
groups ask this question of John? The crowds (v. 10), tax collectors (v. 12),
and soldiers (v. 14). What significance, if any, might this have for your
preaching of this text? Everyone—no matter what their station in life is—
needs to produce fruits (works derived from faith) in keeping with their
repentance.
 Verse 11
o Parse ἔχοντι. Present Active Participle, masculine DATIVE singular of
ἔχω. What is its position and force? (Voelz 2 edn., 134–135; 3 edn., 118–
121) Attributive used as a noun (substantive use). [“To the one/person
who does not have (a tunic).”]
 Verse 12
o Parse βαπτισθῆναι. 1st Aorist Passive Infinitive of βαπτίζω. Why is the
voice important? No one baptizes himself (Middle Voice); the baptism is
done by someone else to the person (Passive Voice). One gets baptized.
 Verse 13
o How is παρὰ + the acc. used in this verse? (BDAG 758 C.3; cf. Voelz 2
edn., 256–259; 3 edn., 237–240) ③ marker of comparative advantage, in
comparison to, more than, beyond—After a comp. …Lk 3:13.36
 Verse 14
o Parse διασείσητε and ἀρκεῖσθε. 1st Aorist Active SUBJUNCTIVE of
διασείω [BDAG suggests: extort money by force or threat of violence,
extort (lit. ‘shake violently’; cp. our colloq. ‘shake down’) legal t.t.37] and
συκοφαντήσητε 1st Aorist Active SUBJUNCTIVE of συκοφαντέω
[BDAG suggests: ① to put pressure on someone for personal gain,
harass, squeeze, shake down, blackmail τινά someone …Lk 3:14.38];

35
Lenski, R. C. H. (1961). The Interpretation of St. Luke's Gospel (193).
c
omp. = comparative(ly)
36
Arndt, W., Danker, F. W., & Bauer, W. (757).
l
it. = literal(ly); literature (references to [scholarly] literature)
c
p. = compare, freq. in ref. to citation fr. ancient texts
c
olloq. = colloquial
t
.t. = terminus technicus (termini technici), technical term(s)
37
Arndt, W., Danker, F. W., & Bauer, W. (236).
17
 (ἀρκεῖσθε) Present Passive IMPERATIVE of ἀρκέω [BDAG suggests: ②
p
ass. ἀρκέομαί τινι be satisfied/content w. someth. …ἀρκεῖσθε τοῖς
ὀψωνίοις ὑμῶν be content w. your wages Lk 3:14.39] What does the
difference in voice and tense tell you? For the Aorist Active Subjunctives:
Aorist = Simple (blunt) reference to the action; Subjunctive = Aorist
Prohibition: “Don’t [ever] extort…or harass…” For the Present
Passive (Imperative): Present (Continuous) Prohibition: “[Always] be
content with your wages.” Passive emphasizes action on the subject of
the verb.
Integration of Meaning
All four Gospels describe John the Baptizer with remarkable similarity. In English,
compare all four Gospels (Matthew 3:1–6; Mark 1:2–6; Luke 3:1–6; John 1:19–
23). How will you preach in light of Luke’s emphases? In spite of all the political
power, prestige (and popularity), the Word of God comes to John (of all
people), in the desert (not in the palaces or places of power). Our mountains
might be pride in our accomplishments. Those mountains need to be
smashed. Certainly the valleys of our lives are the cesspools of our sins, and
they need to be filled. Into the desert of our spiritual poverty, when and
where we have absolutely no power, the Word of God comes to us, and the
King’s Highway is built right into our empty (desert[ed]) hearts through this
Word.

38
Arndt, W., Danker, F. W., & Bauer, W. (955).
p
ass. = passive (either of grammatical form or of passive experience); also used in
reference to literary portion=passage
s
ometh. = something
39
Arndt, W., Danker, F. W., & Bauer, W. (132).
18