The Meaning of Luke 3:21 Explained

Luke 3:21

KJV: Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,

YLT: And it came to pass, in all the people being baptised, Jesus also being baptised, and praying, the heaven was opened,

Darby: And it came to pass, all the people having been baptised, and Jesus having been baptised and praying, that the heaven was opened,

ASV: Now it came to pass, when all the people were baptized, that, Jesus also having been baptized, and praying, the heaven was opened,

KJV Reverse Interlinear

Now  when all  the people  were baptized,  it came to pass,  that Jesus  also  being baptized,  and  praying,  the heaven  was opened, 

What does Luke 3:21 Mean?

Verse Meaning

Evidently John baptized Jesus after he had baptized many other people. Luke may have wanted to imply by this that Jesus" baptism was the climax of John"s ministry. [1] According to Luke this is the first of many important events that happened while Jesus was praying (cf. Luke 5:16; Luke 6:12; Luke 9:18; Luke 9:28-29; Luke 11:1; Luke 22:32; Luke 22:40-44; Luke 23:46). Only Luke recorded that the heavens opened while Jesus was praying, that Isaiah , a revelation from God followed. Luke had a special interest in Jesus" prayer life. It showed His conscious dependence on His Father as a human being.
"Jesus" baptism, like that of the people, was a single event in time; but his praying continued for his lifetime." [2]
Perhaps this explanation accounts for the different tenses of the verb and the participle in this verse. Luke also may have mentioned Jesus" praying to encourage his readers to do the same. The opening of the heavens indicated divine intervention into human history with revelation. God Himself had not intervened this way for many centuries. Luke"s original readers, with their background in Greek mythology, would have had a special interest in this intervention. The Greek gods supposedly intervened in human affairs occasionally. Moreover Luke"s frequent references to Jesus praying would have helped his original readers realize that Jesus was truly human and not just a god who had visited humans.
"In Luke -Acts times of prayer and worship are frequently the occasions for divine revelations to characters in the story. This is true of Zechariah ( Luke 1:9-11), Anna ( Luke 2:37-38), Cornelius ( Acts 10:2-6), Peter ( Acts 10:9-16), Paul ( Acts 9:11-12; Acts 22:17-21), and the prophets and teachers of the church in Antioch ( Acts 13:2). This is true also of Jesus. Jesus" choice of the twelve is preceded by prayer, indeed, prayer through the whole night (dif. Matthew , Mark), in which Jesus is evidently seeking divine guidance for the choice ( Acts 6:12). The transfiguration also takes place while Jesus is praying (dif. Matthew , Mark).... In Luke 22:40-46 also, if Luke 22:43-44 are an original part of the text, Jesus prays concerning his mission and receives a response through a vision of a strengthening angel." [3]

Context Summary

Luke 3:15-23 - The Herald Silenced The Messiah Appears
We are told that the time of John's appearance was the Sabbatic year, when field-work was suspended, and the people had comparative leisure. In his passion for God, reality and truth, John asked for nothing of men; but men were willing to give him anything. The impression he made on his age was due to his selfless devotion to the coming Kingdom and its King. The great cities emptied themselves into the Jordan valley. The youth of Gennesaret left their fishing boats to sit at his feet. The "spirit and power of Elijah" rested on him. All classes felt that he could speak to their needs, and submitted to his direction.
But how abashed his bearing before Jesus! The voice that had swept the crowds like a whirlwind sank to whispers. Our Lord took him into fellowship-"it becometh us." The porter opened the door and recognized that it was the true Shepherd who passed in, John 1:32-34. [source]

Chapter Summary: Luke 3

1  The preaching and baptism of John;
15  his testimony of Jesus;
19  Herod imprisons John;
21  Jesus, baptized, receives testimony from heaven
23  The age and genealogy of Jesus from Joseph upwards

Greek Commentary for Luke 3:21

When all the people were baptised [εν τωι βαπτιστηναι απαντα τον λαον]
The use of the articular aorist infinitive here with εν — en bothers some grammarians and commentators. There is no element of time in the aorist infinitive. It is simply punctiliar action, literally “in the being baptized as to all the people.” Luke does not say that all the people were baptized before Jesus came or were baptized at the same time. It is merely a general statement that Jesus was baptized in connexion with or at the time of the baptizing of the people as a whole. [source]
Jesus also having been baptized [και Ιησου βαπτιστεντος]
Genitive absolute construction, first aorist passive participle. In Luke‘s sentence the baptism of Jesus is merely introductory to the descent of the Holy Spirit and the voice of the Father. For the narrative of the baptism see note on Mark 1:9; notes on Matthew 3:13-16.And praying (και προσευχομενου — kai proseuchomenou). Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer.The heaven was opened First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be ανοιχτηναι — anoichthēnai as in D (Codex Bezae). So the augment appears in the future indicative κατεαχει — kateaxei (Matthew 12:20) and the second aorist passive subjunctive κατεαγωσιν — kateagōsin (John 19:31). Such unusual forms appear in the Koiné. This infinitive here with the accusative of general reference is the subject of εγενετο — egeneto (it came to pass). Matthew 3:16 uses the same verb, but Mark 1:10 has σχιζομενους — schizomenous rent asunder. [source]
And praying [και προσευχομενου]
Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer. [source]
The heaven was opened [ανεωιχτηναι τον ουρανον]
First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be ανοιχτηναι — anoichthēnai as in D (Codex Bezae). So the augment appears in the future indicative κατεαχει — kateaxei (Matthew 12:20) and the second aorist passive subjunctive κατεαγωσιν — kateagōsin (John 19:31). Such unusual forms appear in the Koiné. This infinitive here with the accusative of general reference is the subject of εγενετο — egeneto (it came to pass). Matthew 3:16 uses the same verb, but Mark 1:10 has σχιζομενους — schizomenous rent asunder. [source]
Was opened [ἀνεωχθῆναι]
So Matthew, but Mark σχιζομένους ,rent. [source]

Reverse Greek Commentary Search for Luke 3:21

Mark 1:9 Rent asunder [σχιζομενους]
Split like a garment, present passive participle. Jesus saw the heavens parting as he came up out of the water, a more vivid picture than the “opened” in Matthew 3:16 and Luke 3:21. Evidently the Baptist saw all this and the Holy Spirit coming down upon Jesus as a dove because he later mentions it (John 1:32). The Cerinthian Gnostics took the dove to mean the heavenly aeon Christ that here descended upon the man Jesus and remained with him till the Cross when it left him, a sort of forecast of the modern distinction between the Jesus of history and the theological Christ. [source]
Luke 11:37 Now as he spake [εν δε τωι λαλησαι]
Luke‘s common idiom, εν — en with the articular infinitive (aorist active infinitive) but it does not mean “after he had spoken” as Plummer argues, but simply “in the speaking,” no time in the aorist infinitive. See note on Luke 3:21 for similar use of aorist infinitive with εν — en Present active indicative, dramatic present. Request, not question. [source]
Luke 4:1 Full of the Holy Spirit [πληρης πνευματος αγιου]
An evident allusion to the descent of the Holy Spirit on Jesus at his baptism (Luke 3:21.). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke‘s account of the overshadowing of Mary by the Holy Spirit (Luke 1:35). Matthew 4:1 says that “Jesus was led of the Spirit” while Mark 1:12 states that “the Spirit driveth him forth” which see note for discussion. “Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father‘s will” (Plummer). [source]
Luke 4:18 Anointed me [εχρισεν με]
First aorist active indicative of the verb χριω — chriō from which Christ (Χριστος — Christos) is derived, the Anointed One. Isaiah is picturing the Jubilee year and the release of captives and the return from the Babylonian exile with the hope of the Messiah through it all. Jesus here applies this Messianic language to himself. “The Spirit of the Lord is upon me” as was shown at the baptism (Luke 3:21) where he was also “anointed” for his mission by the Father‘s voice (Isaiah 3:22). [source]
Luke 9:28 To pray [προσευχασται]
Peculiar to Luke who so often mentions Christ‘s habit of prayer (cf. Luke 3:21). See also Luke 9:29 “as he was praying” (εν τωι προσευχεσται — en tōi proseuchesthai one of Luke‘s favourite idioms). [source]
Luke 9:28 Into the mountain [εις το ορος]
Probably Mount Hermon because we know that Jesus was near Caesarea Philippi when Peter made the confession (Mark 8:27; Matthew 16:13). Hermon is still the glory of Palestine from whose heights one can view the whole of the land. It was a fit place for the Transfiguration.To pray (προσευχασται — proseuxasthai). Peculiar to Luke who so often mentions Christ‘s habit of prayer (cf. Luke 3:21). See also Luke 9:29 “as he was praying” (εν τωι προσευχεσται — en tōi proseuchesthai one of Luke‘s favourite idioms).His countenance was altered Literally, “the appearance of his face became different.” Matthew 17:2 says that “his face did shine as the sun.” Luke does not use the word “transfigured” Literally, And his raiment white radiant. There is no and between “white” and “dazzling.” The participle εχαστραπτων — exastraptōn is from the compound verb meaning to flash The simple verb is common for lightning flashes and bolts, but the compound in the lxx and here alone in the N.T. See note on Mark 9:3 “exceeding white” and the note on Matthew 17:2 “white as the light.” [source]
John 1:51 Verily, Verily [Αμην αμην]
Hebrew word transliterated into Greek and then into English, our “amen.” John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ‘s authoritative manner of speaking as shown also by υμιν — legō humin (I say unto you). Note plural αυτωι — humin though τον ουρανον ανεωιγοτα — autōi just before is singular (to him). Jesus addresses thus others besides Nathanael. The heaven opened (ανοιγω — ton ouranon aneōigota). Second perfect active participle of επι τον υιον του αντρωπου — anoigō with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Matthew 3:16; Luke 3:21), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isaiah 64:1) and as it was later illustrated in the death of Stephen (Acts 7:56). There is a quotation from Genesis 28:12., Jacob‘s vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both “the Son of God” as Nathanael said and “the Son of Man” (epi ton huion tou anthrōpou) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob‘s Ladder. “I am the Way,” Jesus will say. He is more than King of Israel, he is the Son of Man (the race). So quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mark 14:62). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person. [source]
John 17:1 Lifting up [επαρας]
First aorist active participle of επαιρω — epairō old and common verb with οπταλμους — ophthalmous (eyes) as in John 4:35; John 6:5; John 11:41. Father Vocative form as in John 16:5, John 16:11; John 11:41, Christ‘s usual way of beginning his prayers. It is inconceivable that this real Lord‘s Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather “the tenacious memory of an old man recalling the greatest days of his life” (Bernard), aided by the Holy Spirit promised for this very purpose (John 14:26; John 16:13.). Jesus had the habit of prayer (Mark 1:35; Mark 6:46; Matthew 11:25.; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18, Luke 9:28; Luke 11:22, Luke 11:42; Luke 23:34, Luke 23:46; John 11:41; John 12:27). He prayed here for himself (John 17:1-5), for the disciples (John 17:6-19), for all believers (John 17:20-26). The prayer is similar in spirit to the Model Prayer for us in Matthew 6:9-13. The hour for his glorification has come as he had already told the disciples (John 13:31.; John 12:23). Glorify thy Son First aorist active imperative of δοχαζω — doxazō the only personal petition in this prayer. Jesus had already used this word δοχαζω — doxazō for his death (John 13:31.). Here it carries us into the very depths of Christ‘s own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, “that the Son may glorify thee” Purpose clause with ινα — hina and the first aorist active subjunctive. [source]
Acts 7:56 Opened [διηνοιγμενους]
Perfect passive predicate participle of διανοιγνυμι — dianoignumi (cf. Matthew 3:16; Luke 3:21). [source]
Revelation 19:10 Worship God [τωι τεωι προσκυνησον]
And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας — to pneuma tēs prophēteias). Explanatory use of γαρ — gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Revelation 19:10 The spirit of prophecy [το πνευμα της προπητειας]
Explanatory use of γαρ — gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Revelation 19:10 See thou do it not [ορα μη]
Repeated in Revelation 22:9. Here there is no verb after μη — mē (ellipse of ποιησηις τουτο — poiēsēis touto) as in Mark 1:44; 1 Thessalonians 5:15), the aorist subjunctive of negative purpose with μη — mē after ορα — hora (present active imperative of οραω — horaō), a common enough idiom.Fellow-servant (συνδουλος — sundoulos). The angel refuses worship from John on this ground. All Christians are συνδουλοι — sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4.Worship God And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας — to pneuma tēs prophēteias). Explanatory use of γαρ — gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Revelation 19:11 The heaven opened [τον ουρανον ηνεωιγμενον]
Perfect passive participle (triple reduplication) of ανοιγω — anoigō Accusative case after ειδον — eidon So Ezekiel (Ezekiel 1:1) begins his prophecy. See also the baptism of Jesus (Matthew 3:16; Luke 3:21, but σχιζομενους — schizomenous in Mark 1:10). Jesus predicted the opened heavens to Nathanael (John 1:51). In Revelation 4:1 a door is opened in heaven, the sanctuary is opened (Revelation 11:19; Revelation 15:5), angels come out of heaven (Revelation 10:1; Revelation 14:17; Revelation 18:1), and sounds come from heaven (Revelation 19:1). [source]

What do the individual words in Luke 3:21 mean?

It came to pass now in - having been baptized all the people and Jesus having been baptized having prayed was opened heaven
Ἐγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ Ἰησοῦ βαπτισθέντος προσευχομένου ἀνεῳχθῆναι οὐρανὸν

Ἐγένετο  It  came  to  pass 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
τῷ  - 
Parse: Article, Dative Neuter Singular
Root:  
Sense: this, that, these, etc.
βαπτισθῆναι  having  been  baptized 
Parse: Verb, Aorist Infinitive Passive
Root: βαπτίζω  
Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk).
λαὸν  people 
Parse: Noun, Accusative Masculine Singular
Root: λαός  
Sense: a people, people group, tribe, nation, all those who are of the same stock and language.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
βαπτισθέντος  having  been  baptized 
Parse: Verb, Aorist Participle Passive, Genitive Masculine Singular
Root: βαπτίζω  
Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk).
προσευχομένου  having  prayed 
Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Singular
Root: προσεύχομαι  
Sense: to offer prayers, to pray.
ἀνεῳχθῆναι  was  opened 
Parse: Verb, Aorist Infinitive Passive
Root: ἀνοίγω 
Sense: to open.
οὐρανὸν  heaven 
Parse: Noun, Accusative Masculine Singular
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.