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Text of Luke 3:6

“‘And all humanity will see the salvation of God.’ ”

John the Baptist appears “preaching a baptism of repentance for the forgiveness of sins” (v. 3). Verses 4-6 quoteIsaiah 40:3-5. The prophetic citation explains what John’s ministry accomplishes: preparing hearts so that “all humanity” may witness God’s saving act revealed in Jesus.

Septuagint Isaiah reads: “πᾶσα σάρξ ὄψεται τὸ σωτήριον τοῦ Θεοῦ”—exactly the wording Luke employs. The Great Isaiah Scroll (1QIsaᵃ) from Qumran, dated c. 125 BC, contains the same promise, underscoring textual stability.

• πᾶσα σάρξ (“all flesh”): an idiom for all humankind without ethnic distinction (cf.Genesis 6:12;Psalm 65:2).

• ὄψεται (“will see”): future middle, “will behold, experience, recognize.” The Lukan use (e.g., 1:77; 2:30) often merges physical sight with spiritual comprehension.

• τὸ σωτήριον τοῦ Θεοῦ (“the salvation of God”): in Luke-Acts always centered on the incarnate, crucified, and risen Christ (Luke 2:30;Acts 4:12).

Luke regularly stresses inclusion of Gentiles (2:32; 4:25-27; 24:47;Acts 10:34-35), so the phrase “all humanity” announces that the gospel, not merely the Abrahamic covenant, is going global.Romans 10:18 cites the same Isaiah motif to show worldwide proclamation.

John’s message is riddled with imperatives: “Produce fruit worthy of repentance” (v. 8); “Whoever has two tunics must share” (v. 11). Judgment is imminent: “Every tree not producing good fruit is cut down and thrown into the fire” (v. 9). Therefore, while theoffer of salvation is universal, itsenjoyment is conditioned upon repentance and faith (cf.John 1:12; 3:18).

• Universal Offer:

–John 1:9 “The true Light who enlightens every man was coming into the world.”

–1 Timothy 2:4 God “wants everyone to be saved.”

• Conditional Participation:

–Acts 17:30-31 “God commands all people everywhere to repent…He has set a day when He will judge.”

–Revelation 22:17 “Whoever is thirsty, let him take the water of life freely.”

Scripture frequently separates beholding from entering:Numbers 20:12;John 3:3;Hebrews 6:4-6. Every eye will see Christ (Revelation 1:7), yet only those “who obey Him” (Hebrews 5:9) inherit eternal life. ThusLuke 3:6 promises universalexposure to the saving act, not automatic universalsalvation.

The consummation foretold in Isaiah envisions cosmic leveling (“every mountain…made low”) culminating in a final revelation where even the unredeemed acknowledge Christ’s lordship (Philippians 2:10-11). Final judgment guarantees that “all humanity” will indeed “see,” yet only the redeemed rejoice in it (Revelation 6:15-17 vs. 7:9-10).

Irenaeus (Adv. Haer. 3.10.1) viewed the phrase as foresight of Gentile inclusion. Augustine (Enchiridion 103) saw a disclosure to all, but insisted that only the predestined believe. Neither father took it as unconditional universalism.

All extant Greek majuscules (א A B C D W Θ Ψ) and papyri P⁴ & P⁷⁵ include the verse verbatim; no variant tempers the universality or attaches a condition. This unanimity bolsters the authenticity of Luke’s wording while leaving theology to context rather than scribal clarification.

To teach thatLuke 3:6 guarantees universal salvation would (a) contradict Luke’s own warnings (3:17; 12:5), (b) nullify the apostolic insistence on faith/repentance (Acts 2:38;Romans 10:9-13), and (c) undermine the penal-substitutionary atonement that necessitates personal application (Isaiah 53:5-6). The consistent biblical pattern isuniversal proclamation, conditional salvation.

Because “all humanity will see,” believers must ensure that the hearing and seeing happen through preaching, evangelism, and acts of mercy. The certainty of universal exposure fuels urgency: people whosee but do notenter perish. This aligns with the Great Commission mandate (Matthew 28:19-20).

Luke 3:6 is universal inscope—promising that every human being will encounter the revelation of God’s salvation in Christ—but conditional ineffect, as only repentant, faith-embracing individuals receive its saving benefits.