Repentance

Luke 3: 1 – 6 (December 6, 2009)

1) The Text

In the fifteenth year of the reign of Emperor Tiberius, when Pontius Pilate was governor of Judea, and Herod was ruler of Galilee, and his brother Philip ruler of the region of Ituraea and Trachonitis, and Lysanias ruler of Abilene, 2during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. 3He went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, 4as it is written in the book of the words of the prophet Isaiah, “The voice of one crying out in the wilderness: ‘Prepare the way of the Lord, make his paths straight. 5Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough ways made smooth; 6and all flesh shall see the salvation of God.’”

2) The Context

The chronological data of these verses reflects the conventions of Greco-Roman historiography as well as a pattern found in some Jewish prophetic books (Jer 1:1-3; Ezek 1:1-3; Hos 1:1; Isa 1:1). Luke seeks to place his "orderly account" (Lk 1:1) within the context of "world" history. In addition, this writing, addressed to "Most Excellent Theophilus" (Lk 1:3), places the events within the context of the rulers and times (and some historiographic forms) that Theophilus would know. It is likely that he was some type of Roman official.

What is the significance of this information? First of all, it indicates that the historical context was important to Luke. Secondly, I think that Luke tries to show to Theophilus (and all Roman rulers) that Jesus and the Christians were not subversive to Rome. The charges that Jesus was putting himself up against Caesar were created by Jesus' enemies (see Lu 23:2; compare to 20:21-25). Thirdly, Luke seeks to speak in a form (language) that Theophilus will understand. He places his Gospel in the form and in the historical context that will make sense to his audience.

Finally, in contrast to previous passages, Luke pulls out all the stops and names not just one or two historical figures to anchor his story, but rather lists seven leaders both secular and religious. Along side this august company, John is nothing, the son of a small town priest. Further, he is nowhere, out in the wilderness. But readers of the biblical saga will recognize that this is the setting for prophecy, as it is to this John, rather than to the mighty, to whom, as Luke narrates simply, "the word of God came."

While Luke gives less attention to John's garb or diet than Matthew or Mark, he nevertheless also sees him as a – and perhaps as the last and culminating – representative of the Old Testament prophets. He was of priestly lineage on both sides of his family (1:5), is named by the angel Gabriel as having the spirit and power of Elijah (1:17), and fulfills the prophecy of Isaiah (3:4-6). Similarly, John, moved by the word of God, plays two characteristically prophetic roles: (1) He calls for repentance and, indeed, proclaims a baptism of repentance for the forgiveness of sins, and (2) he also precedes, prepares the way for, and foretells the coming of the Messiah, the one who is the salvation of Israel.

In this way, John serves as the hinge of history, drawing to a close the age of the law and the prophets and inaugurating the age of redemption when, in the words of John's spirit-filled father, "by the tender mercy of our God, the dawn from on high will break upon us..."(1:78).

3) Interpretation

When was the last time something that didn't make sense catch your attention? Did its image have contradictory messages? Humor and advertising have something in common. Both rely on contradiction to make a point. The humorist will take a commonly shared experience and will look at it in a new way. Voila. The contradictory nature of the experience is laid bare. Everyone laughs because they see the absurdity though the eyes of the humorist. The same is true with advertisements. Place two contradictory images together, according to the logic of the advertiser, and the public will stop to look.

Before the public appearance of Jesus, a hermit preached in the desert. The preaching and the place created a sign of contradiction and a way to catch the imagination of the people.

Luke presented a contrary sign as proof of God's activity: a cryer of news in the desert. A news cryer was an urban activity. People gathered in the marketplace to hear the news from the traveling cryer. But, the desert (literally, deserted areas) was no place to announce news of import. Such a place hid many dangers and traps. Only the hermit endured such environs. Yet, the combination of the two images (cryer in the desert) recalled the Exodus experience and the prophetic tradition. If there was a place to hear news from God, it was the desert.

John the Baptist stands out in the scriptures as a person who knew where he was and where he wanted to go. It is interesting how Luke tells us that John was "preaching a baptism of repentance for the forgiveness of sins." Baptism is not so much done, as preached or proclaimed. Luke also tells us that the substance of this proclamation is the gospel. The gospel proclaims that in the face of the coming day of judgment, forgiveness, and thus, acceptance by God of the sinner, is available to all those who repent.

On the surface, it seems that repentance is an act of turning away from self toward a life of neighborly care. Yet, the substance of repentance is certainly not good works. Repentance is a turning to God for mercy and acceptance. It is something the sinner does in search of salvation. Repentance is the cry: "Lord have mercy on me a sinner." Only then, having received God's mercy, can we respond by showing mercy.

4) Thought Exercise

How do you seek forgiveness?

How can we use God’s mercy to show mercy?