Jesus at World’s End, pt.4

As we approach Luke 21.29-38, we see the final words of Jesus concerning His coming in judgment on Jerusalem. As we have seen in part 1, part 2, and part 3, Jesus is warning his disciples about the impending doom yet to come upon the Jews for their continued rebellion toward God. He concludes His warning with a parable, a favorite tool for teaching of Jesus.

A Fig Tree

The fig tree is a plant indigenous to Asia Minor and the Eastern Mediterranean region. Its blooms appear before the leaves do in the spring. Jesus uses this example from the creation in order to drive his point home: Just as certain as summer follows spring, the season when the fig tree puts forth its leaves, so also you may be certain that “when you see these things taking place” (all the things in v.10-28) you can know the fall of Jerusalem and the end of the Jewish world is right at the door. Jesus, in v.31, says the kingdom of God is near. That is, the rule and reign of God, His sovereignty over nations and peoples to bring them up and tear them down. What you see in the destruction of Jerusalem is an exercise of God’s sovereignty in human history.

Jesus reiterates His point in case anyone missed it: this thing is going to happen soon; so soon that the present generation (those people alive in the first century, some of them standing in front of Him) would not die until it had taken place (v.32). Hence, those expositors and commentators who try to shove this passage (and it’s parallel passages) into the future do so erroneously. Jesus is not talking about something millenia in the future; this is something right at the door for the first century disciples. If this has not yet been fulfilled, either Jesus lied (since that generation passed away without this prophecy fulfilled) or we should still have 2000 year old people walking around still waiting for the fulfillment. Neither of these is a reality nor possible – hence, Jesus’ prophecy was fulfilled just as he described in the destruction of Jerusalem in AD 70. Indeed, Jesus makes this very point in v.33 when in essence he says “No word of mine will ever pass away unfulfilled.”  

A Final Tip

Jesus wraps up this discourse with a final warning and exhortation to His disciples. “Watch yourselves” (v.34) and “stay awake” (v.36). First, watch yourselves, especially in regards to their hearts. Something big and bad is coming down the pike…and now is not the time to mess with their Christian walk. Jesus mentions some very specific activities to avoid. “Dissipation” which has to do with drinking (alcohol) and the unrestraint behavior that usually accompanies that activity. How many people know the results and consequences of excessive alcohol consumption? Judgment and morality fly out the window and that is what Jesus is addressing. Avoid this. Next, “drunkeness” which is alcoholic intoxication. Indeed, there is absolutely nothing with abstinence from alcohol. And finally, the “cares of this life” are those things which divide our alligence to Christ and God. They pull us from being worshippers to being worriers. Jesus’ word to His disciples is guard yourself from these things. If you do not, “that day” (the day of destruction reserved for Jerusalem) will come upon them “suddenly like a trap.” I believe the imagry is self-evident.

Jesus further explains why they should watch themselves in verse 35. Many will use this verse in order to shove this whole context into the future. Indeed, it can present some difficulty. “For it will come upon all who dwell on the face of the whole earth.” Well, this would pretty well point to the scope of this judgment being universal, right? Not necessarily when you consider that the world for “earth” can (and in this context should) be translated “land.” Hence, all those who dwell in the land of Judea will suffer this judgment of God. Young’s Literal Translation provides this translation and Adam Clarke in his commentary makes mention of this point.

The next warning is stay awake at all times. In other words, keep yours eyes open and be on watch. What should a watchful disciple be doing in anticipation of this coming day? Pray. For what? Strength to escape all the horrible, terrible things that are coming which Jesus has just predicted. Indeed, it will get very bad. But also, pray that they would be able to stand before the Son of Man. The coming judgment is upon wicked Jerusalem. They will not be able to stand in judgment. But the disciple ought to be able to stand blameless at the coming of the Son of Man. They would then be free from the coming calamity.

One day He’s coming back. We often talk about the “second coming of Christ;” perhaps it is better called the “final coming of Christ.” One day he come back for the final time for final judgment. Ought we to listen to the words of the Master? He predicted physically judgment to be poured out in human history and told His disciples how they can prepare themselves for that day. Much more should we prepare for the Day when Christ will proclaim spiritual judgment upon all men and women. Ought also to stay awake and watch ourselves lest we fall into dissipation, drunkeness, and/or the cares of life? Our alligence must be wholeheartedly to the Son of Man if we would stand in final judgment.

The Faithful Teacher

Luke gives us a glimpse into the life of Jesus in v.37-38. Every day Jesus is teaching in the temple. We have seen Him sere before (see Luke 19.47). No doubt His message is still the same: “Repent, for the kingdom of heaven is at hand” (Matt 4.17).  He is still teaching during the day, but at night He’s sleeping on the mountains, the Mount of Olives. Mountains appear to be a special place for Jesus. They seemed to be His place of prayer and renewal (see Luke 6.12; 9.28). What’s Jesus every night before he turns in? Probably praying. His time is drawing ever closer and he needs the strength to carry out the mission. We’ve just seen Him warn His disciples to pray for strength; certainly the teacher is modelling for his students what this looks like. But you know where to find Jesus the next morning. Early in the morning He’s back at it, in the temple teaching all the people who came to hear Him.

Jesus at World’s End, pt.3

I continue to marvel at the fantastic intrpretations men have come up with concerning this passage. Albeit, I can understand their efforts; this is a text which is somewhat confusing since it is prophetic and therefore Jesus borrows from the language of the prophets of the Old Testament to convey this prophecy. But if we understand that concept, that this is highly symbolic prophetic language even in the vein of the prophets of old, and keep that ever before us, it will help in understanding this passage.

We now hit the meat of this text where Jesus specifically mentions the fearful fate of Jerusalem. It will be a very ugly end, an horrific sight which is recorded for us in history. Nevertheless, Jesus explains why it must be so: “these are days of vengence” (v.22) brought about by the “God of vengence” (Psalm 94.1). Israel, the Jews are filling to the brim the cup of God’s wrath (see Isa 51.17; Rev 16.19) and the execution of God’s Son will fill it yet fuller. Finally, in AD 70 (just decades away from when Jesus speaks this), God’s wrath will spill over into the land and God will punish them using the Romans (in this context, the “nations” or “Gentiles” of v.24).

The Approaching Disaster

Jesus begins to enumerate the signs that would signal to his disciples that the end of the Jewish age is right at the door. First, Jerusalem would be surrounded by armies. These are the armies of Roman led by Titus. They would encircle Jerusalem and lay seige to it beginning in AD 68. It would take two years, but eventually Jerusalem will fall. Hence, that seems to be why Jesus is very specific: you see the armies of Rome and that means “desolation has come near.” It is not yet fully upon them until the end of the seige.

Jesus’ disciples are warned, then, that Jerusalem is going to be desolated, laid to waste by foreign armies. What should they do? Jesus gives guidance to them in v.21-23. If the are in Judea, run to the hills, the mountains. If they’re in the city, flee the city. And if they’re outside the city, stay out. Again, these are warnings to the disciples of Jesus and warnings for the early church. Would they listen? Indeed, not a single Christian lost their life during the Roman sack of Jerusalem. Eusebius, an early church historian, records that Christians fled to the city of Pella south of Galilee. Here is validation of the words of Jesus.

All this is happening because it is the will of God. Jesus says as much in v.22: God is pouring out his vengeance on His people for their continued unfaithfulness to Him. Where and whom has predicted this particular destruction of Jerusalem? Of course, all prophecy goes back to the mind of God, but these were uttered by Daniel in Daniel 9.26-27. I believe it is safe to make this conclusion (that Daniel is speaking of this event) because Matthew borrows the very language of that passage when in Matthew 24 he details the coming event (Matthew 24 is a parallel passage of Luke 21). Also, Barnes in his commentary cites Zechariah 14.1-2 as speaking to this time. Again, all this to say that this was according to the will of God as he serves His unfaithful people what they deserve for their evil deeds.

We catch a glimpse of the heart of Jesus as He laments for the pregnant woman and the nursing infants during this time. I wonder if he knew…I wonder if he knew just how bad it was going to get. Josephus records for us just severe the famine was going to be during this seige. In War of the Jews he details how people, young and old, father and mother, child were all scrambling for the last bits of food. Mothers snatched from the lips of their children even the tiniest morsels. Old men were beaten if they clung to any food (War 5.10.3). Josephus also records a horrific tale of a mother named Mary, a prominent woman who was daily taken advantage of by the soldiers in Jerusalem; any food she had they came and stole. One day, she had had enough and took her child, killed it, roasted it and ate half before the soldiers came. They smelled the stench and came in, hungry for anything. She uncovered the rest of her meal and these soldiers, in shock and sickness, left this woman alone (War 6.3.4). Again, I wonder if Jesus knew…

This was going to be a horror like never before. News of this would be all over the earth causing distress as God poured forth His fierce anger on “this people.” Verse 24, in the briefest of statements, sums up the carnage: many would be killed, many taken captive to “all nations,” and Jerusalem would no longer be the Jews possession. Josephus tallies the final number of the slaughtered at around 1.1 million people and another 97,000 taken captive. The nations would walk on or over. In other words, Jerusalem, the holy city, would be made common. But isn’t that the message to the Jews – God is telling them in this act, “I don’t live here anymore.” Indeed, in the church age God makes his dwelling with men (cf. Rev 21.3). Its a massive message to Jewish Christians and to Jews that this city, this temple is no longer the sole place of the presence of God. Isn’t that how this conversation got started? The disciples pointed out the temple’s beauty and Jesus uses that say, “There’s coming a time when this will no longer be important, in fact God is going to hand it over to the nations so they can walk all over it to try to get that point across.”

Scholars want to spend so much time on the last part of v.24: “until the time of the Gentiles (or nations) are fulfilled” (ESV). They say that points to 1900 years in the future when the Jews become a nation again and when Jerusalem is theirs again. Ugh. Actually, it seems like Jesus is pointing to the fact that even though the nations (Romans) would walk all over Jerusalem, eventually their time will run out too. They have a purpose to accomplish, a very dubious purpose, but once it is fulfilled, God will punish them, too. History bears this out: Rome loses steam and eventually collapses (it limps along until the 1400s in the East but it is effectively over by the 400s) and the Muslims take over Jerusalem…then back and forth with the Crusades…then the Turks…then the British…my point is that scholars prove too much with their explanations.

The next sign is in v.25 which presents a unique difficulty. Some want to take the first part of this verse and say its literal but the second part of the verse is figurative (of the Romans). Others shove it into the future as yet to happen (that comes from the faulty interpretation of v.24 mentioned above.) However, v.24 runs right into v.25 and seems to be Jesus borrowing from the language of the prophets to communicate a sobering message to his followers. I think verses 25-27 are highly figurative (prophetic) language used by Jesus to say, “Something terrible is about to happen.” In Matthew 24.29, more detail is given about the moon and sun will not give their light and stars will fall out the sky. This is the language of the prophets (see Joel 2.10, 31; 3.15 – these passages are said to be fulfilled in Acts 2.16ff. Peter, an inspired apostle, says that what Joel prophecied was taking place in what he and the rest of the twelve were doing).

The whole earth will be in turmoil because of the sea and roaring waves. The sea in propehcy usually refers to nations, so in this case it would seem the Romans are causing the people of earth (the Jewish world?) to be in a state of total calamity and worry. Fear and foreboding enter the hearts of the Jewish people because of what is happening to the Jewish world. Truly, what must have the Jewish heart thought of all this! All three gospels record about the shaking of the heavens. In other words, this is going to rock the world of the Jew. There will be nothing solid, nothing firm for them to grab hold of. All this to mark the coming of the Son of Man. This is a term found in the Old Testament in Daniel 7.13-14 who is given the same attributes and authority as the Ancient of Days. Folks, this is Jesus, the glorified Christ who has taken his position with the Father on the throne, coming in judgment on the Jews. He had power, indeed, the same power as Jehovah God. He has great glory, indeed, the glory he suspended so he could dwell among us. And he is coming on the clouds. In prophecy, clouds are the war wagons of God (see Deut 33.26; Psa 104.3; Isa 19.1, and cf. Psa 18.7-12; 97.2). When we think of clouds, we think nice little puffs of water vapor; but when used in prophecy and poetry concerning the judgment of God, they are a terrible sight. Think dark clouds, black clouds, ready to burst with rain. Here is Jehovah God and the Son of Man when they come in judgment on men. It is a powerful sight and a glorious sight.

The Appearing Deliverer

Jesus tells his disciples that when they see all this (these signs signalling the coming of the Son of Man in judgment upon Jerusalem), stand tall.  Straighten up and raise your heads. What’s implied is that they were bowed down, both body and head. And certainly with the sorrow and turmoil, heartache and heartbreak they would be down cast. But Jesus says there will be a time to rejoice as the deliverer, the redeemer has come. They can now look up “because your redemption is drawing near.” What does that mean?

First, redemption is a buying back. It carries the meaning of rescue by ransom; that is, a price is paid and a slave is set free. So it is deliverance (of some kind) that is drawing near. Second, redemption from what? Most want to shove this into the future and say it is the second coming of Jesus – that will be the full realization of redemption. I believe this is contextually dishonest. Jesus has been talking about a very specfic event (the coming destruction of Jerusalem) to a very specific audience (his disciples, the Twelve). To rip this statement from its given context and somehow apply it to a yet future event is an injustice to the text. No, Jesus says, “your redemption is drawing near” speaking specifically to those Twelve disciples standing before Him. Jesus is specfically talking about the deliverance of the Twelve (indeed, those who would also believe based on them, i.e. the Church) from the bitter and constant hostility of the Jews. Previous to AD 70, Christianity’s spread is somewhat slow, hindered by the constant persecution from the Jews. But following AD 70, Christianity faces next to no resistance from the Jewish crowd and growth is far more rapid. Therefore, Jesus’ words to his disciples are words to bolster their faith as well. Although the end is coming for the Jewish order, the deliverance of the Christian order is ready to be right at the door.

Jesus at World’s End, pt.2

Once more, I reiterate what has already been established in part 1: Jesus is addressing His disciples concerning events and destruction that was going to be coming in their lifetime. This entire context (Luke 21.5-26) is pointing to AD 70 and the destruction of Jerusalem. Unforutnately, scholars and theologians have tried to make this text say something it does not say. In fact, one writer says that Jesus “intermingles” discourse about the destruction of Jerusalem and the tribulation and second coming, as though Jesus is so scatter brained He cannot entertain one thought for too long. Jesus is addressing one question from his disciples (v.4) concering the coming end of the Jewish world.

This is an important point: the Jewish world (as they knew) was nigh unto coming to a close. Their quasi-theocracy, their entire system for worship, indeed, their very world was about to come crashing down around them when Rome came in conquest. And Jesus uses very specific langauge (prophetic and apocalyptic langauge) which the Jewish mind would be familiar with in order to drive His point home to a Jewish audience. So we continue to examine Jesus’ warnings to His disciples concerning the coming calamity in Jerusalem.

Conflict Nationally

In v.10, Jesus talks about conflict among nations. Indeed, this plays out in history just prior to the destruction of Jerusalem. The Jews (nationally) revolt against their rulers, the Romans (a nation). So you have the assumed kingdom of God (although by the late 60’s of the first century the kingdom of God was now in the hearts and minds of men, see Col 1.13-14) and THE kingdom of the world, Rome. It will be Rome who rises and squashes this revolt with an iron fist. The devestation is horrific and Jerusalem suffers a seige from Rome. There is starvation and bloodshed in the city, and then the Romans breach Jerusalem.

Conflict Geographically

In v.11, Jesus talks about earthquakes and famine, pestilence and signs from heaven. What’s that all about? Some interpret these signs as figurative, apocalyptic in nature. It is simply Jesus’ way of saying, “Your world is coming to an end.” Others point to history. Josephus, in his The Wars of the Jews, records accounts of earthquakes. In fact, in 1.19.3, there is a very great earthquake which swallows many cattle and 30,000 men. Adam Clarke in his commentary on Matthew states about earthquakes that there was “one at Crete in the reign of Claudius, one at Smyrna, Miletus, Chios, Samos.” Also in Josephus are famines that constantly came upon the Jews. In fact, so severe was the famine in Jerusalem that the Jews actually invented terrible methods of torture to discover the location of food. And don’t forget the famine predicted by Agabus (Acts 11.28).

Because of these famines, pestilence also followed. A general term for frightening things that were to come is used by Jesus. Indeed, how terrifying would all these things. But then great signs in the sky. This is an interesting one. But diving into history we find Josephus, that great historian, in his WOTJ explains manifold signs (and terrors) which took place before the rebellion of the Jews (see 6.5.3). All the predictions of our Lord Jesus, then, are finding their fulfillment in human history.

Conflict Locally

Next Jesus address conflict which the disciples will experience from their own people. He explains that they will be handed over to authorities for persecution before all the tumult and turmoil just described. Before conflict nationally and geographically, the disciples will experience conflict locally. Indeed, this is detailed and documented in the book of Acts. Luke records those events of intense persecution, first from Saul of Tarsus, then the persecution from Rome (directed both at Jews and Christians), and also the persecution of the church from Jews, esp. that persecution endured by the apostle Paul (formerly Saul). Indeed, in this history we see the fulfillment of Jesus’ words here as Christians are delivered to synagogues and prisons, brought before kings and govenors all for Jesus’ sake (see Acts 8.1-4; 12.1-4; 14.19-22; 16.19-24; et al concerning the early church and persecution).

How should a Christian view what would appear to be negative circumstances? Jesus tells us in v.13: this is an opportunity to bear witness. Indeed, here before Jesus are the eyewitnesses themselves – the Twelve who had been with Jesus. Whether in prison or before kings, view it as an open door for the gospel. Jesus further explains they have nothing to worry about once in that particular situation. In v.14-15, he promises to give them the message, a mouth and wisdom, which no one will be able to speak against. “Don’t meditate before hand” – in other words there is no need to sit down and write up your speech. Indeed, there is no need. Jesus promises his apostles elsewhere (John 14.26; 15.26; 16.13) that he would send them the Holy Spirit who would guide them into all knowledge concerning salvation. Of course, this explains why no one can contradict it; it is from God, the source of all knowledge. The enemy may not like, may not accept, may try to kill them, may hate them for it, but they will not be able to withstand or contradict this wisdom and understanding.

The disciple must be warned, though, that though he is given the words he needs in the time he needs it, it does not mean that the road will be easy. In v.16, Jesus tells His disciples whom it will be that betrays them into the hands of the authorities: parents, brothers, relatives, friends. Notice the pattern. Those people that were closest to the disciples, even these would betray them and turn them in. Jesus has already addressed this idea previously in Luke (12.49-53). Families will be divided and that because of Christ. Tragically, even at the hands of their own countrymen, the disicples will even be killed for Christ’s sake. Jesus punctuates this with v.17: the disciples will be hated by all because of Jesus.

Comfort Internally

In Jesus’ own words, He details just how bad it is going to get. Conflict from every side. Persecution from everywhere. Ah, but the disciple has a comforting word from His Lord. However, this promise seems contradictory to what Jesus just said in v.16: how can Jesus promise that not a hair on their heads will perish when he just explicated to them that they will be killed? Here Jesus is pointing them back to who is in control in the midst of what appears to chaos: God. God is over all, through all and in all. He is in absolute sovereign control of the lives of this small band of brothers. This is a call to faithfulness to the sovereign God even through the most difficult of circumstances. “By your endurance you will gain your lives.” Although you may lose you life in this world, you gain your life in eternity (see 9.24). What is important is not what this world can do to the body, but what God can do to the soul. Truly, that was the message of the apostles. Don’t worry about anything but be prayerfully expectant of His final return.

Jesus at World’s End, pt.1

There is so much talk right now about the end of the world. Have you noticed? Have you noticed the Discovery Channel and History Channel running specials on 2012 and the Mayan calendar and the apocalypse? Have you noticed doing their best to play off this interest for profit with the blockbuster ”2012″ and before that “Knowing”? Even the SyFy channel got in on this with a special about 2012 and the Mayan calendar. It seems like it is everywhere. 

With all the hype and hoopla surrounding 2012 and the Mayan calendar, it is good to see what Jesus about His coming. Notice, I did not say second coming. We need to understand that God (and Christ according to this passage [Luke 21.25-27] and Matthew 24) has come in the past. We, in the religious realm, often speak of the “coming of the Lord” as though it is a one time event. On the contrary, Scriptures often speak of the coming of the Lord and you can read about the many times God has come in judgment (Psa 22.19, on enemies; Psa 50.3; Isa 13.9, on Babylon; Isa 19.1, against Egypt; Isa 26.21, inhabitants of the earth (not final judgment); Jer. 4.13, against his people Judah and specifically Jerusalem; et al.). It should not surprise us that what Jesus is talking about in Luke 21.5-36 is all about his coming in judgment on the Jews and espcially Jerusalem (see v.20). The question we need to concern ourselves with is not “What will we do” but “How should we prepare” for when God/Christ come in judgment (be it in history on a particular nation or in the final judgment).

The Background

In paralell accounts (Matthew 24, Mark 13), Jesus and his disciples are leaving the temple. No doubt this is the same setting for Luke. According to historians, this temple, which Herod had built, was made of exceedingly white stones. In fact, Josephus said it resembled a mountain covered with snow. So brilliant was this display, that should the sun reflect off of it at just the right angle, the onlooker would have to turn away for its brilliance. There were costly gifts and the spoils of war in it. It was a very rich setting.

The disciples are all alive with conversation about this beautiful building and its “noble stones and offerings” and how it was adorned. In Mark, “Look, Teacher, what wonderful stones and what wonderful things!” (Mark 13.1) They are impressed. Jesus is not and let’s them know as much in his answer (v.6).

The Bombshell

Jesus explains that there is coming a day when not one stone will be left upon another, indeed all the stones, and therefore the building itself, will be thrown down. Can you imagine the shock on these disciples? Jews, all of them. And here is Jesus (a Jew himself) saying the center for Jewish religion and worship would be utter destroyed. It was all they had known and, in their thinking, the only system they would ever know. It was, not in the least, their whole world. Yet here is Jesus saying all that is going to pass away. Their shocked disbelief prompts a question: When? So human, their reply. When will our world end? We want a time frame. Perhaps that is why the Mayan calendar is so intrigue to some; it gives a time frame for “the end”  corresponding to our year 2012. What signs will there be so that we can see and know the time is near? All of these typical questions humans ask. We want a time frame and indeed we need a time frame so that we can schedule our lives around it or (more like) it around our lives.

The Behest

Jesus has a personal charge for his band of believers, a warning about what’s on the horizon for them. Here is a key to understanding this entire passage: Jesus was not talking to you, he was talking to “you.” In this context, “you” are his twelve disciples (sustained by the use of the plural throughout), not you (singular) two thousand years later. It is his twelve who will see many come in His name, who hear of wars, who will be persecuted (v.12) and bearing witness (v.13). It is the twleve who will be hated (v.14) and who will see Jerusalem surrounded by armies (v.20). This was spoken in a very specific context to a specific group of men about a specific coming event, namely the destruction of Jerusalem in AD 70 by the Romans.

To his twelve he warns that many will come, even in Jesus’ name, and claim to be him or will be setting dates for “the time.” Jesus warns his disciples “do not go after them.” Many people concerned about the coming end will be afraid and that is a perfect opportunity for racketeers to come in and take advantage (like Hollywood). In the disciples time, they would come and play on people’s fears and lead them astray. That is the first admonition: be on guard for false Christs or anti-Christs. Second, do not be afraid. In other words, fear not. Wars and tumult may come but it must be so. These happen first. But “the end” is different. This can be understood as stuff must happen first, then comes the end. This should not be interpretted to mean that His coming is postponed 2000 years. It simply means that some things “must take place first” and then “the end” will come. But the disciple need not fear. Why? God is in control.

That’s why these date setters and propaganda artists ought to be ashamed of themselves. Whether Hollywood or the History Channel or Family Radio in Oakland, CA (which says the end of the world is not 2012, but actually Oct 21, 2011), to you, devoted reader, I say what Jesus said to his disciples: “Do not go after them.” Don’t you believe it/them for a moment! Jesus does not give a precise time for when Jerusalem would be destroyed and God has not given a precise time for when this world will end. The message has aways been “You don’t know and won’t know the exact time, but you can be ready and should prepare yourself spiritually for it.”

The Widow’s Mite

Every Sunday, the church is privileged to worship our God. One of the acts in which we engage in during worship is giving. That is, many members will give money during the allotted time of worship service. Some are able to give a lot of money, others less. Unfortunately, some do not give. The money collected is used for a variety of reasons including local evangelism, missionary support, and maintanence of the building.

It is interesting to note that this practice of the church has Jewish roots. Under the Law, Jews gave the tithe, a tenth, to the Lord. Even before the Law, Abraham gave a tenth of his spoils to Melchizedek. Giving has been a something that God has approved of, even commanded of his people since the beginning; Cain and Abel offered sacrfices to God. In Luke 21.1-4, Luke records the account of when a poor widow (a picture of true poverty in the first century) showed up at the treasury of the temple to make an offering.

Now Mark sets the stage for us when he records that Jesus was sitting “opposite the treasury” (Mark 12.41); perhaps he is tired from the exertion that went along with his four round heavyweight bout with the Pharisees and scribes. So he is able to see everyone coming in to make their offerings. Now there were 13 offering boxes (ESV) or trumpets (called that for their shape) which were labeled so you knew where your money was going when you gave. In this scene, Luke makes the striking contrast between the rich and poor. The rich people are coming up with their offerings and dropping it down into the mouth of the offering box. Perhaps the large sums of money make a lot of noice as they clatter into the offering box.

But then a poor (lit. lacking the essential means of livelihood) widow, one who is in dire circumstances (for a widow had basically not means of income) comes forward with her offering. She gives “two small copper coins” (ESV) or “two mites” (KJV, ASV). It was the smallest of the current currency. It was a very small, thin coin worth less than a penny today. Clink clink. I wonder if she was embarassed, if her face was flush with color because she had to follow those who were rich and whose great amount of money had great noice when dropped into the offering boxes.

Jesus shows why there was no need for her to be embarassed. He says she has put in more than everyone else, more than the each rich person who came to make an offering. The force of the words cannot be stressed. Literally Jesus says she gave “more than all” – her offering was greater than all of those rich before her combined. Wow! Why? Jesus explains: “For they all contributed out of their abundance, but she out of her poverty put in all she had to live on” (v.4, ESV). It was not about size but significance. This was all she had to live on (and it wasn’t much). What’s incredible to me is that she had two of these coins, implying she could have kept one. But to hold back would make the gift no different than those of the rich. This action of giving both mites is an action demonstrating her total reliance upon God. It was a true sacrifice to give all she had. The rich before had their bank accounts to fall back on; this widow, when she commits to give those two coins to the Lord, has nothing.

It should be noted that Jesus does not make her rich. A lot of televangelists will tell you that God wants you rich and if you give a lot of money, God will make you rich. Jesus does not miraculously give this widow riches. He does not command the rich to give her money. He does not tell his disciples to give her money. As far as we she know, she died a poor widow. But that’s the point! Luke is rife with warnings for the rich (Luke 16.14-15; 16.19ff; 18.24; 20.46-47, et al). Indeed, one of the greatest sermons ever preached (but not nearly as well known as the Sermon on the Mount) is recorded by Luke and the first blessing is for the poor (Luke 6.20b). Why? Because you cannot serve both God and money (Matt 6.24) and those who are rich must take special care lest they trust in their money, in this world, rather than God. This widow represents a disposition which is always looking toward God for deliverance and sustenance.

One final word: “As for the rich of this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. They are to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.” – 1 Timothy 6.17-19. I ask you: who are the rich today, the rich of this present age? Are they the people in Washington? Are they the movie stars of Hollywood? Or is rich just another word for those who have more than their “daily bread”?

Jesus v. His Opponents, Round 4

This will be the final round of this one sided theological throwdown. Jesus has just been clobbering his opponents one after the other as he wields divine knowledge with deft skill. Up to this point, Jesus has been goaded to come out and defend himself. But now Jesus is the instigator as he asks them a question (v.41), gives an answer (v.44), and then issues a warning for his disciples (v.46-47). It is Jesus coming out of his corner swinging for the knockout punch which he delivers.

The Leaders of Israel Misunderstood the Christ

Jesus asks a probing theological question of the leaders of the people concerning the Christ: whose son is he? Matthew records that they answered Him “David’s son.” This is line with what these Pharisees, scribes, and others of the first century believed about the Messiah – that he would come as a physical conquerer who would come and defeat all of Israel’s enemies once more and establish an earthly kingdom. All these things Jesus did not do. The reason is because his kingdom was a spiritual kingdom, not of this world (John 18.36, twice he says this). It should be noted that Jesus is not denying his Davidic heritage; in fact, throughout Luke this has been stressed (1.27, 32, 69; 2.4; 18.38ff). What he doing is working to correct the incorrect theology of these leaders. To do this, he points them to Scripture.

Psalm 110 is one of the most quoted passages in the New Testament, esp. v.1. Jesus grabs this verse and applies it to Himself. So what you have is David calling Christ (i.e. Jesus) Lord. Now it is not in our English or even in the Greek, but if we go all the way back to the Hebrew (the language the Old Testament was originally written in) you catch the subtly of what all is being said. What you have is Yahweh (Jehovah in English) saying to Adonai (still a term for God but viewing him as lord and master) “Sit at my right hand…” David calls the Christ (again, Jesus) Adonai, Lord, thereby placing Christ above him. Therefore, Jesus says, “David thus calls him (Christ) Lord, so how is he his son?” In other words, you understanding of this passage, your interpretation is all wrong.

In addition to all this, here is Jesus the Christ making a very plain claim to divinity. As discussed above, Adonai was a name applied to God signifying his Lordship over creation and creature. You pour over this gravy of being the position of authority that belongs to be at the right of Jehovah…For that audience it would have been unmistakable. This is a participation of Christ with the omnipotence of God thereby pointing toward his deity. The religious leaders would not be able to give a response final question of Jesus.

The Leaders of Israel Meddled with Condemnation

Having dealt that theological blow to his opponents, he draws his followers close to him to impart a very clear and serious warning concerning these religious leaders, especially the scribes. He lays out a six-fold description of their hypocrisy for which a very great condemnation is coming upon them. First, they walk around in long robes. These types of robes were wore by men of distinction and pointed to a life of leisure; anyone engaged in work in the fields or mills would not wear these cumbersome robes. They have their money on display. Second, there are greetings they desire in the market place. In other words, they want attention from men. Third, they desire to have the best seat in the house (of God, that is). Of course it would follow that if they are wearing the flowing robe, they don’t want to get it dirty so they need the best place. Here they are seeking the prominence among men. Fourth, they need the place of honor at the feast. This would be a place near the head of the table, by the host (if not in the place of the host). Again, more preeminence. Fifth, these men are robbing old ladies of their money. More money, more money…and it doesn’t matter who they take it from so long as they get it. Even helpless widows. Here is greed. Finally, Jesus remarks on their prayer life. It is is not to cultivate a relationship with God. Instead it is to make a display for men. “Listen to his prayer, how long it is. Surely God has heard him.” It was this very practice Jesus accused Pagans of (Matt 6.7) and condemned. This is religious shallowness as their prayers feature length but lack depth. “They were prayers that gave the illusion of piety, but as they were offered in pretense they availed nothing before God” (Morris).

These descriptions sum up lives spent in greed and pride. They show men full of hypocrisy and self-glorification. Everything they do, they do to satisfy their own appetites and desires. They are men who are focused on God, but are focused on self. Because of that, a condemnation greater than the hypocrisy within them was coming upon them. How many Christians today do the same thing? You may not rob widows or wear long robes, but your piety is simply an afront for men. Your religion is worthless, having the marks of self-glorification and self-centeredness. You don’t attend worship to please God but to be seen by men, to grease a few palms and glad-hand the brethren. Check the box, see you next week. There is no internal change of heart; it empty external show. Again, the message from John the Baptist, Christ, and the apostolic church of Christ is “Repent.” Change your heart and turn to God.

Jesus v. His Opponents, Round 3

Thus far in Luke 20 we have seen the scribes, chief priests, and elders of the people come against Jesus in opposition. Thus far Jesus has silenced them with his answers. In this round, a different group of men come to Jesus in order to question him further: the Sadducees. In Luke 20.27, we are given a brief description of these men concerning their doctrine – they did not believe in the resurrection. In fact, they flat out deny it. Their name is believed to have been either derived from the Hebrew word for “righteous” (saddiq) or from Zadok, the high priest during the days of David. Nevertheless, they were one of the factions among the Jewish religious leaders. They viewed the Law of Moses and the laws therein as binding and ascribed to the other books of the Old Testament (prophets and the rest) a subordinate position. These men have relatively little contact with Jesus; in fact, this is the only mention of them in Luke’s gospel. However, in this episode they come with a question.

The Sadducees’ Silly Example

It is quite intriguing the way the question is asked of Jesus. The Sadducees, it would seem, did not so much hate Jesus as they looked upon him with contempt. He was a worm to them, a person who held ridiculous beliefs. The Sadducees had a nasty of making fun of people’s beliefs, appealing to the Law and showing how a person’s “ridiculous” belief led to “ridiculous” conclusions. So when they begin (v.28) to question Jesus, it is no surprise they appeal first to the law of Moses (Deut 25.5ff). This practice is called a “levirate marriage” and was desgined to ensure the man’s name and family continued.

Well, the Sadducees apply this with great rhetoric: suppose a man has seven brothers and each of them takes this woman as his and then dies, leaving no heir – who’s shall she be? And key in on the way the question is worded (v.33): “In the resurrection…” who will be the husband of this woman? All seven had her as their wife. They appeal to the resurrection not because they believe in it (for they deny it), but because it is what Jesus has been teaching (John 11.25) and even performing! Now what Jesus? I picture mental high-fives. I picture smug faces with slight smiles. We have him, they think, what a fool! Surely Jesus is trapped.

The Sadducees Serious Errors

It is interesting to note that Matthew and Mark both record a heavy rebuke from Jesus. Matthew’s, perhaps, is the most severe: “You are wrong, because you know neither the Scriptures nor the power of God” (Matt 22.29, ESV). They are in gross and serious error when it comes to the Scriptures. It is obvious from Jesus’ response.

First, they are in error concerning marriage in heaven. Jesus points out that they are wrong to even suggest that earthly relationships (i.e. marriage) will continue in the afterlife. There is no more death nor marriage. After all, marriage is a temporary expedient to continue the human just as this life is a temporary expedient to get us to the afterlife. In addition, Jesus makes mention to angels. Why? Not only did the Sadducees deny the resurrection, they deny even supernatural beings like angels. How could they do that? Don’t they read the Old Testament which is rife with angelic vistations? See Acts 23.8, but somehow they got around this, too.

Jesus goes on to explain that they also err when it comes to the resurrection. He points them to Moses. Again, this is important because the Sadducees only accepted as authoritative the Pentatuch. It could be trusted, all the other writings were subordinate somehow. And so Jesus argues from the very authority they use, even citing a very specific passage they would be familiar with (the passage about the bush, Exodus 3.1-6), to make his case that God is not the God of the dead but of the living. Hence, Abraham, Isaac, Jacob “live to him.” Though these men died long before Moses’ time, if they were not still “alive” God would not call Himself their God. Hence, it is wrong to deny life after death and the resurrection from the dead. And if they still needed more convincing, they could look up a guy named Lazarus who was a waking testimony to the resurrection.

When the dust settles, who’s face is really red? The Sadducees. And perhaps it is red with embarrassment. Maybe, like the Pharisees, they are red with anger. However, one group of men, in response to this excellent answer from Jesus, acknowledge the goodness of His instruction. Perhaps their joy is over Jesus pointing them toward a passage that definitively answered a lingering question they had about the resurrection. At any rate, the Sadducees “no longer dared ask him any question.” Their courage has vanished and this will be evident in the next round where Jesus must initiate the conversation.

Herein is hope: the resurrection is real. Jesus has shown from Moses that it is real and this life is not all there is. Indeed, during his earthly ministry he showed that by the power of God dead bodies do come back to life. Even Jesus will be raised from the dead follwing his death guaranteeing our resurrection. Let us rejoice and be glad that should we prove faithful, God will grant us eternal life with him.

Jesus v. His Opponents, Round 2

Raise your hand if you like taxes. (cricket chirp) Uh-huh…just as I thought. Well, imagine you live under a government you absolutely despise and you are forced to pay taxes to a tyrant ruler (for some, this exercise is easier than it is for others). That’s pretty much the mentality and mindset of the first century Jew. Nobody like paying taxes to Rome, but everybody did it in order to keep Rome from coming with the army. And so in Luke 20.19-26, we have the opponents of Jesus once again coming out swinging with a very incendiary question.

The Cover-up

Notice the opposition is once again from the spiritual leaders of Israel. Scribes worked with law, copying it diligently. Chief priests were Annas and Caiaphas, the high priests at that time. So these are some pretty big dogs doing a lot of barking. They want Jesus and now because they believe the parable he just spoke was pointed at them (and it was). They are furious over this, but their hands are tied. They cannot outright grab Jesus because the people love him. An arrest during this wave of enthusiasm over Jesus would be risky business. What to do? Ah…

These crafty snakes determine to keep an eye on him, watching him closely, something they should have been doing but with a different heart. All the while they would send spies to infiltrate the crowds. These spies would “pretend” to be something they are not, namely righteous. In other words, they would be insincere hypocrites (the Gk. word is similar to the Gk word for hypocrite). All this to try to catch Jesus in his words and from that trap deliver him over to the governor. 

Truly this is sick. Men who should have realized the folly of their predicament and repented of their wickedness instead determine to justify themselves and try to catch the master teacher in his own words, a proposition which is fantastic and foolish. Nevertheless, here is the deceitful depths to which men will go in order to avoid being convicted and changing their erroneous course.  

The Confrontation

Now that the trap is set, it is time to spring it. Verse 21 opens up the confrontation with some very rich words from the opponents. They start with flattery concerning Jesus: he speaks and teaches rightly (something they are trying to prove is not accurate), shows no partiality (a Hebraism meaning to examine the outward appearance; Jesus knew what was in a man (See John 2.25), and correctly teaches the way of God. Truly there is so much butter there one could clog an artery, but that final admission is the greatest sign of these men’s hypocrisy. If Jesus teaches the way of accuractely, why not obey? Indeed, their hypocrisy knows no bounds. One writer called this “the worthlessness of heartless praise.” It really means nothing when spoken from such insincere men.

Following this set-up, here is their question in verse 22: “Is it lawful for us to give tribute to Caesar, or not?” (ESV) Its a good question, probably something many Jews were wondering. Since the kingdom of God is at hand, should we even bother paying taxes. Can’t we just keep it and then in the kingdom we can give the money to the proper king (right)? But zero in on this: is it lawful for us, we Jews, to pay taxes? Are we, the people of God, to submit to this human institution known as the Roman empire? How about it Jesus?

Ah, but there is the prince of perception, the king of knowledge standing before them, ever aware of their duplicity and craftiness. He has a question for them. He asks for a denarius (a day’s wages) and asks about the inscription, whose picture was on it? We have presidents on our money; Rome had her emperors on her’s. And that is what the people say: why that’s Caesar, Jesus!

The Conquest

Trap sprung. But not from the people who are trying to trap. Jesus has sprung a trap of his and turned the tables on them. And now he hits them with the answer: “Then render to Caesar the things that are Caesar’s and to God the things that are God’s” (ESV). Oh the brilliant knowledge of the Lord and Savior! Notice he says “then.” This is a logical conjunction. Sort of like a “duh” statement. Caesar’s face on this coin, it must be his. Give him what’s his. Oh! And with that he has answered their question. But our Lord goes even deeper…

There are some things ever man needs to render to God: obedience, worship, reverence. So here are these men, acknowledging that Jesus is speaking the oracles of God – then why are they not rendering a proper response to the word of God which he is speaking? Jesus is phenomenal with these kinds of remarks. And that is why the people, the opponents, everyone goes silent. First, certainly, because they have no means to do what they set out to do and catch Jesus in his words (and they had been so certain they could catch him). But more than that is “his answer” which is a striking rebuke for their continued disobedience to the word of God.

So many today want to catch Jesus and God in their words. They work to twist or distort and try to find alleged contradictions in the word. However, each “contradiction” may be difficult, but valid explanations can be given. The word of God has stood for millenia and men will continue to try to trap. But the brilliant and infallable wisdom of God stands true. We need to be sure we render to God the things which are God’s.

The Parable of the Wicked Tenants

Turn on and tune in to any televangelist/TV preacher, and you will (guaranteed) see a very large audience sitting before this boisterous fellow as he pontificates some message about money (usually). Most propagate a gospel of health and wealth; that is, God wants you healthy and wealthy and he never wants you have an unpleasant moment and the reason you aren’t rich right now is because 1) you aren’t giving enough or 2) your faith hasn’t reached that point yet and if you are not rich, you are cursed. Heretical to core!

In Jeremiah 18.12, we see the reaction of people to the message preached: “But they say, ‘That is in vain! We will follow our own plans, and will every one act according to the stubbornness of his evil heart’” (ESV). We see that the best preaching may be rejected. But we also see that the duty of the faithful preacher is to bear his testimony even if it be rejected. The rejection may be attributed to the pride of men or to the stubbornness of his will. However, the truth preached is never affected by the rejection of it. Of all the televangelists I have watched, never have I have seen an empty or half-filled auditorium. Instead, the preaching is met with a roar of applause from a filled to capacity audience.

In Luke 20.9-18, we see Jesus saying some very hard things not to an overflowing, capacity crowd at the synagogue, but to those who were still following. In fact, as we saw in Round 1, the things he is saying are causing showdowns with Him and the religious leaders. In these verses, Jesus tells a parable to the people concerning the rejection of the message and messanger by the people.

The parable is fairly straightfoward: a man plants and let’s out a vineyard, a pretty standard practice during this time. He goes away for a long time. After a time, the man wants some of his fruit and sends a servant who is beaten and sent away empty-handed. Another servant comes and is beaten and mistreated, also going away empty-handed. A third is sent and wounded and then thrown out. What’s a vineyard owner to do? Ah, he will send his son, his beloved son and those rascally tenants will respect him. Sadly, there is no respect for the son; they kill him in the vineyard.

Here is the grand scheme of redemption in human history in miniature. The servants sent are prophets sent by God, raised up to preach and prophecy. They are shamefully treated, beaten, some are killed (though not mentioned directly here) for the message they bring. All throughout history, God has sent men to preach righteousness (see 2 Peter 2.5) and men have been casting off the high calling of God. And not just any men or any people; even his people Israel rejected the mighty preaching of the prophets.

From eternity God has always determined that He would send His Son to the “vineyard” which is the nation of Israel (since the vineyard is a specially selected place for growing vines). And the plotting evil heart of man devised the wicked scheme of crucifying the Son of God. Little did they know they were enacting and fulfilling the grand plan to save man which sprung from the eternal mind of God. However, for their continued and persistent rejection of the purposes of God for their life, God was coming in wrath and was to give Israel’s special selection (biblically it is “election”) to others, namely the Gentiles.

What an astonishing report from Jesus. The people seemed to have understood and gotten the message for they cry out, “Surely not” or “May it never be!” This is the only occurance of this strong and emphatic statement anywhere in the New Testament save for Paul’s writings. This is outrageous! It is horrible! How can this be? But Jesus looks the people eye-to-eye to point them to Scripture. He quote Psalm 118.22 concerning the rejection of the stone which becomes the cornerstone. Here is Jesus in prophecy. He would become the stone of offense for some and the rock of salvation for others.

Verse 18 shows us the unique nature of rejecting Jesus. Those who reject Christ may think they have delivered a serious death blow to religion. They may believe they have surely stomped underfoot God and Christ and everything holy. Such could not be further from the truth. Indeed, a rejection of Christ and His claims is to fall on the rock and be broken to pieces, i.e. destroyed. Likewise, these rejectors end up beneath the stone, cruched to death. Literally the Greek says he will be ground to powder or dust. Some believe this points to the future judgment. Here is the awful end of those who reject Christ.

Too many have made the message of Christ and the message of God palatable. Everyone wants money (though we are to bee free from the love of money) so they will flock to the preacher who preaches health and wealth. People want to be entertained so they flock to a “worship” service that is filled with smoke, lights, and a full orchestra. People want their ears tickled so they pack the auditoriums of those men who speak cooing words that are “just right” for them. Here is my message for all those preaching those messages and for those listening to them: Repent, before it is too late. Do not be broken to pieces or crushed by the rejected stone. Repent

Jesus v. His Opponents, Round 1

As a preacher, there is a reticent concern of mine that one day while I am preaching someone will stand up and cause a scene. I have heard of this kind of thing happening to some preachers I know. In fact, recently a congregation had their worship interrupted by militant Taoists. I suppose no one likes interruptions, but they must be dealt with when they happen. One day, Jesus was teaching and preaching the gospel in the temple when he was interrupted by some opponents of his (scribes and chief priests with elders of Israel). We read about this confrontation in Luke 20.1-8.

Their Demands

In verse 2, we see the demands they make of Jesus. Again, I picutre mid-sermon, making a point about the gospel of the kingdom of God, the crowd is enthralled, hanging on his every word (see 19.48)…when one of the religious leaders shouts out, “Tell us by what authority you do these things, or who it is that gave you this authority” (ESV, emphasis mine). Really? Well, I suppose it was a good question. We want to do “bible things in bible ways” and “call bible things by bible names” – in other words, get to the original authority. I think we can appreciate this to a degree.

But at the same time, this is an open affront to Jesus and his power. The word “authority” (Gk. exousia) means “power” or the right to act in such a manner. So they are asking what power does Jesus claim to be doing this (which they have previously accused him of using the power of the devil to do his miracles) or who gave him his power (God, man, demons). Where did his power come from to do “these things.” What things? Teach and preach perhaps (context). But perhaps even reaching back into ch.19 and the cleansing of the temple. Who gave Jesus the power to do this? By the way, these questions have already been answered during his ministry: it is by the “finger of God” that he healed and cast out demons. The marvelous deeds (miracles) were more than just side-show attractions; they were designed to be signs of who Jesus is (the Christ, the Son of God) and where he has come from (heaven). These opponents are missing it.

Their Dilema

Jesus meets their demands with a question: What about John’s baptism? Where did it come from? Here is a very good discussion tactic: answer a question with another question. It is an interesting question and presents His opponents with an interesting dilema. And they recognize the dilema! Should they say from heaven, they’re stuck…should they say from man, their stuck. But you dig a little deeper and you see the impact of this. Jesus is introduced by John as the one whom John had been preparing the way for: the Lamb of God. If these opponents say John’s baptism was from heaven and John gave Jesus the divine stamp of approval, why are they refusing to follow Jesus? In other words, why do they not believe Jesus? Conversely, should they reject the heaven sent messanger John, their popularity and influence is in serious jeopardy with the people, something they can’t afford to happen.

Their Defeat

Realizing their defeat, they cannot answer. They do not know how to answer Jesus. Their ignorance delivers a serious blow to their prestige. So you have these interpreters and copyists of the law, these people who were experts of the Law…and they answer, “We don’t know.” But here is the rub: this is not a story about Jesus outwitting these poor, pathetic proponents of the Law; this is all about the rejection of divine authority by these “crooked, cringing hypocrites.” Authority is staring them in the face as they make their demands: God in the flesh stand before them in absolute humility. John’s message had divine apporval and prophectic mandate. Again and again, Jesus put on clear display the hand of God and the doctrine of God. But these “blind guides” refused to accept the divine authority and failed to recognize the true purpose of God for their lives. Like Shadrach, Meshach, and Abednego facing the fiery furnace, Jesus facing his opponents who in a few will put him death in essence says, “I have no need to answer you in this matter.” Round 1: Jesus.