Exposition of Luke 7:30 on John the Baptist
Luke 7:30 states, "But the Pharisees and lawyers rejected the will of God for themselves, being not baptized of him" (KJV) [1]. This verse is part of a larger passage where Jesus is commenting on John the Baptist and the reaction of the people to John's message.
The literary context of Luke 7:30 is Jesus' response to John's disciples, who had come to inquire whether Jesus was the Messiah. Jesus had just praised John, calling him "more than a prophet" (Luke 7:26), and noted that despite John's greatness, "the least in the kingdom of God is greater than he" (Luke 7:28). Jesus then contrasts the reception of John the Baptist with that of himself, saying that John came "neither eating bread nor drinking wine" and was called "demon-possessed," while he came "eating and drinking" and was called a "glutton and a drunkard" (Luke 7:33-34) [2].
The key term here is "rejected the will of God" (KJV) or "frustrated God's purpose for themselves" (NASB). The phrase highlights the Pharisees' and lawyers' refusal to accept John's baptism, thereby rejecting God's plan for them. According to John Calvin, this rejection is a manifestation of their self-righteousness, as they refused to acknowledge their need for repentance [5].
The major exegetical decision in this verse revolves around understanding the phrase "rejected the will of God for themselves." According to Matthew Henry, this rejection signifies the Pharisees' and lawyers' obstinacy in refusing to submit to God's will as manifested through John's baptism [2]. Adam Clarke interprets this as their refusal to be baptized by John, thereby rejecting the counsel of God against themselves [6].
The range of interpretations on this verse includes patristic views, such as those of Augustine, who often discussed the harmony between the Gospels and the significance of John's baptism [3, 7]. Reformed traditions, like Calvin's, emphasize the theological implications of rejecting God's will, highlighting the importance of repentance and faith [5].
This passage has functioned in Christian tradition as a critique of self-righteousness and a call to repentance. The Pharisees' and lawyers' rejection of John's baptism serves as a warning against refusing God's gracious initiatives. As Jamieson, Fausset & Brown note, this theme is echoed in other parts of the New Testament, such as Acts 20:27, where Paul declares that he has not shunned to declare "all the counsel of God" [4].
The historical setting of Luke 7:30 is during Jesus' ministry, likely around 28-29 AD, when John the Baptist was already imprisoned [2]. The verse reflects the tension between Jesus and the religious leaders of his time, highlighting their rejection of both John and Jesus.
Sources
- Treasury of Scripture Knowledge “Luke 7:30 cross-references: Jeremiah 8:8, Matthew 22:35, Luke 13:34, Acts 20:27, Romans 10:21, 2 Corinthians 6:1, Galatians 2:21, Ephesians 1:11”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 7 (introduction): In this chapter we have, I. Christ confirming the doctrine he had preached in the former chapter, with two glorious miracles - the curing of one at a distance, and that was the centurion's servant (Luk 7:1-10), and the raising of one to life that was dead, the widow's son at Nain (Luk 7:11-18). II. Christ confirming the faith of John who was now in prison, and of some of his disciples, by sending him a short account of the miracles he wrought, in answer to a question he received from him (Luk 7:19-23), to which he adds an honourable testimony concerning ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XLIII.--OF THE MUTUAL CONSISTENCY OF THE ACCOUNTS WHICH ARE GIVEN BY MATTHEW, MARK, AND LUKE OF WHAT WAS SAID BY HEROD ON HEARING ABOUT THE WONDERFUL WORKS OF THE LORD, AND OF THEIR CONCORD IN R (part 2): beheaded: but who is this of whom I hear such things?" we must either understand that after the said perplexity he became persuaded in his own mind of the truth of what was asserted by others, when he spoke to his servants, in accordance with the version given by Matthew, which runs thus: "And he said to his servants, This is John the B”
- Acts (Presbyterian) “Jamieson, Fausset & Brown on Acts 20:27: For I have not shunned to declare . . . all the counsel of God--God's way of salvation, and His kingdom of souls saved by His Son Jesus Christ. See Luk 7:30.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 66: the witness and assertor of his righteousness. In the same manner, a man will be said to be justified by works , if in his life there can be found a purity and holiness which merits an attestation of righteousness at the throne of God, or if by the perfection of his works he can answer and satisfy the divine justice. On the contrary, a man will be justified by faith when, excluded from the righteousness of works, he by faith lays hold of the righteousness of Christ, and clothed in it appears in the sight of God not as a sinner, but”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 7 (introduction): Christ heals the servant of a centurion, who is commended for his faith, Luk 7:1-10. Raises a widow's son to life at Nain, Luk 7:11-17. John Baptist hears of his fame, and sends two of his disciples to inquire whether he was the Christ, Luk 7:18-23. Christ's character of John, Luk 7:24-30. The obstinate blindness and capriciousness of the Jews, Luk 7:31-35. A Pharisee invites him to his house, where a woman anoints his head with oil, and washes his feet with her tears, Luk 7:36-38. The Pharisee is offended, Luk 7:39. Our Lord reproves him by a parable, and”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XXV.--OF CHRIST'S SUBSEQUENT MANIFESTATIONS OF HIMSELF TO THE DISCIPLES, AND OF THE QUESTION WHETHER A THOROUGH HARMONY CAN BE ESTABLISHED BETWEEN THE DIFFERENT NARRATIVES WHEN THE NOTICES GIVEN (part 10): endued with power from on high.''(8) Observe, then, how Luke has here referred to that promise of the Holy Spirit which we do not elsewhere find made by the Lord, save in John's Gospel.(9) And this deserves something more than a passing notice, in order that we may bear in mind how the evangelists attest each other's truth, even on sub”