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.

Jesus Cleanses the Temple

Since we are 2000 yrs. removed from the time, we have difficulty (I believe) understanding the concept of temple worship and the strong connection between Judaism and the temple. I mean, in our society we have do have the Mormons with their temples which they build nationwide; in that sense we might gain some appreciation of temple worship…if of course we are Mormon. If not, the notion is still somewhat vague and perhaps mysterious.

But to Jesus it is clear that he has very strong feelings about the temple of God – and as well he should! This was the place of worship of Jehovah God, the Almighty Sovereign of the universe. It was a place of consecration, dedication, sanctification. It was holy ground. So when Jesus comes on the scene and sees this place of consecration turned into a place of desecration, it should not surpirse to see he goes berserk.

The Purification by Jesus

We last left Jesus near Jerusalem. In v.45 he enters the temple, thereby putting him Jerusalem since the temple is in Jerusalem. The first thing he does is starts whipping tail and taking names. Here is righteous indignation Jesus, furious at the way man is treating the sanctuary of God. Its become a common thing, not a holy thing. Its just business as usual…until Jesus shows up. Now’s the time of reckoning. He starts driving out “those who sold” – that is those who exchanged currency (for the temple had its own currrency, sort of like amusement parks or arcades only take certain coinage/money) and those selling sacrificial animals (those which are brought from outside were usually found with blemish). Jesus explains his actions in v.46: “It is written, ‘My house shall be a house of prayer,’ but you have made it a den of robbers” (ESV). He quotes Scriputre as to why he is doing what he is doing. The people have not learned anything and are repeating the same grave error that their forefathers committed (Jer 7.11). This was the dwelling place of God and they have defiled it. Hence, it is needful for Jesus to purify it and correct these errors.

Indeed, we are in need of a cleansing of the temple ourselves. Though we do not have a temple building, we are the temple of God (1 Cor 3.16-17). And that temple is to be holy. It should be a “house of prayer.” Yet how often do we rob it of its dignity, integrity, and glory by engaging in secret and public sin. If you are a Christian, Jesus has entered the temple (your body, see Eph 3.17). What has he found in you?

The Plot against Jesus

Here is the dillema for the religious leaders: they are furious against Jesus and want to “destroy him” (that is, rub out his life) but even though he is “daily in the temple” teaching the people, they are powerless to do anything for the people love him. But these men are active in their search to kill Jesus and they will continue to work to find an opportune time to catch him (more on this in the coming chs.). In the meantime, Jesus is enjoying a time of popularity as the people “were hanging on his words” (lit. hanging on his lips). Despite the depth of his doctrine, the height of his purpose, the strength and straightforwardness of his charge, the people love him and are themselves daily in the temple.

We see the earnestness of these people as they clamor for the Word of God. What a striking contrast we make when we compare our own appetite for the Word. Many of us are starving to death spiritually because we do not hang on the lips of Jesus. We do not hunger and thirst after righteousness and therefore we are never filled, though ever starving!

Jesus Wept

It has been a long journey. It began in Luke 9.51 when Jesus set his face to go to Jerusalem. And now finally, Jesus crests one final hill and the holy city is in full view. To be sure, glimpses of it have been seen in the preceding passage (v.37, he was coming down the mount of Olives) and also Jesus has gone up each year for different feasts (see John 7.1ff), but this time it’s different. This time there’s…

Pain

We see the pain of our Lord in v.41: “…he wept over [the city]…” As Jerusalem comes into full view, Jesus’ heart is broken. Previously in Luke, Jesus lamented over Jerusalem’s rejection of the prophets and pointed to his coming rejection when he will arrive at Jerusalem. But now his heart is broken because this city, it people have something very bad coming, even, the judgment of God is coming upon them. And this is not quiet weeping…not the Greek word is that of loud wailing and crying out with audible noice. Here is the Master’s heart, broken over the unfaithfulness of his people.

Prediction

Out of the pain is a prediction. I believe this is a slight play on words which Jesus takes advantage when he talks about the “the things that make for peace.” Jerusalem means “city of peace.” Yet, only hostility awaits them. The Jews have shut their eyes and ears to the message of peace found in the gospel. And because their is open hostility toward God, the know not peace. In addition, there is coming a day when the Romans will come against Jerusalem. V.42 mentions what is on the horizon. The Roman army with come and beseige Jerusalem. This involved surrounding the city with pointed stakes to ensure no one got in or out. All the way around will Jerusalem be surrounded. Once the Romans have seiged Jerusalem and breached her walls, then they will level the city.

In another place and speaking of the temple in Jerusalem, Jesus says, “there will not be left here one stone upon another that will not be thrown down” (Matt 24.2, ESV). Indeed, the entire city will be utterly destroyed. Josephus documents this tragic event in Jewish history in his “The Wars of the Jews” (see “The Wars of the Jews” 6.8.1, 4 concerning the surrounding of Jerusalem with ramps [fulfilling v.43] and 6.9.2 for the slaying that takes place when Jerusalem falls [fulfillment of v.44]). In “The Wars of the Jews,” the scene of carnage is depicted as the Roman soldiers (who are already tired of all the killing they have endured during the entire seige of Jerusalem) “slew the aged and the infirm.” The rest of the people are taken into captivity. Truly, the devastation of Jerusalem was total, both city and people.

And what is to blame for this grand tragedy which will take place in AD 70? Jesus says, “you did not know the time of your visitation.” In a word – ignorance. For stubborn rebellion and refusing to listen to God’s prophets and God’s Son, Jerusalem will face the coming wrath of God when he “visits” them in AD 70. 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.)

I believe it is Jesus’ knowledge of His people’s stubbornness and refusal of the grace of God which causes him to weep and wail over Jerusalem. In addition, Jesus himself is a Jew and knows the true significance of this city: it is the center of Judaism and worship to Jehovah. I believe his heart is broken over the coming desvastation and destruction that the city and the people will endure for their continued ignorance. Truly, even today, Jesus knows the coming wrath of God for those who continue in open rebellion to God and His commands. Only in Christ do we have the blessed assurance that there is no condemnation (Romans 8.1) and it is only by baptism that we enter into Christ (Romans 6.3). I urge all to make peace with God (Romans 5.1, 9; 6.3-5; Acts 2.38, 42).

The King is Coming

It has been a long journey with Jesus through the gospel of Luke, but we are nearing the finish line: Jerusalem. Luke 19.28 connects us to the previous context which is Zacchaeus’ house. He just spoke to them the parable of the ten minas as an indictment of the Jews. But now it is time to move on. “He went on ahead, going up to Jerusalem.” On his way he has some other cities to visit which his route will take him. So he leaves Jericho (19.1) and moves onto Bethphage (“house of (unripened) figs”) and Bethany (“house of affliction” or “house of dates”). As he nears these towns, he stops on mount Olivet. The Mount of Olives is a ridge of hills that runs north-to-south east of Jerusalem. It will be here that he comes to pray Thursday night and here he will be arrested. But right now, it is here that he sends two of the disciples (the Twelve) to fetch his ride.

The Command from Jesus

Jesus gives these two very specific orders for securing his vehicle. First, they are to go into the village in front of them. I believe this is Bethany Jesus is speaking about. One would go through Bethany, then Bethphage (the legal property of Jerusalem and in closer proximity than Bethany) before coming to Jerusalem. So these disciples enter Bethany and will straightway find a colt (or a young donkey) that has never been ridden. This is the animal that will carry the Savior of the world into Jerusalem. But this has greater significance…

God, through the prophet Zechariah, has already recorded this as history centuries before the gospel writers put pen to parchment. Zechariah 9.9: “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.” Matthew, who, it would seem, wrote his gospel for Jews, quotes this passage. Hence, prophecy fulfilled. When Jesus makes this request, he is seeking to fulfill prophetic mandate from Jehovah concerning his entrance into Jerusalem. Jesus concludes his request by saying if anyone asks why these disciples are doing what they are doing the disciples are to say, “The Lord has need of it.” The Lord…the Greek equivalent of the Hebrew Yahweh (see Septuagint). This is who needs the colt.

Armed with their orders, the disciples obey. And the events which Jesus foresaw took place, including the questioning from the owners. Imagine their surprise when two men begin to take their colt. Imagine their even greater surprise when they find out “The Lord” needs it. These disciples bring the colt to Jesus, but before he mounts the beast, they place their cloaks on the colt. Here is an improvisation. Having no regal trappings for the colt, the very cloaks off their backs will suffice as the regal mount. Moreover, the disciples, as Jesus rode, would cast their remaining cloaks on the ground before the Lord as he rode along (about 2 miles from Bethany to Jerusalem) as a sign of repect.

The Celebration for Jesus

“As he was drawing near” – that is drawing near to Jerusalem. So we traverse the path from Bethany and to Bethphage. Now we are coming down off the mount…and a large of disciples has formed. And at the sight of the King coming to Zion their hearts erupt in rejoicing and loud cries. They have seen mighty deeds, miracles and now they are overwhelmed and in a loud voice cry out, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” Here we come nearly full circle from where we started with Luke. At the birth of the King is angelic proclamation of “Glory to God in the highest” and peace on earth (2.14). Now the people proclaim much the same as Jesus makes his way to Jerusalem.

But not every will enter into the celebration. Indeed, the “older son” so to speak is standing outside in the field, refusing to come. The Pharisees, some of them being in the crowd, in a way, rebuke Jesus. “Teacher, rebuke your disciples.” In other words, make ‘em shut up. The Pharisees hear this and it down-right heresy. The people are saying Jesus is the King. And every good Israelite knows that Israel is a theocracy, God being their king. So, Jesus, stop this at once.

If Jesus is not God, then this would be a blasphemous thing the people are doing. But as Jesus points out, should the creatures refuse to praise the King, the creation would cry out. The idea of the rocks or stones crying out is that of screaming, shouting, even possibly implying that it would be so loud it would hurt the ears. Either way, creature or creation, the Creator must be honored!

Parable of the Ten Minas

When I was little, I enjoyed getting report cards. What?! Yeah, I enjoyed getting report cards. The reason is that my grandma would give me a dollar for every “A” I earned. And since I was a whiz in school, I would usually receive a nice handful of cash for my work. Unfortuantely, by the time I reached Jr. High and High School, the cash flow stopped since grandma expected us to get good marks without incentive.

Our Lord was a master at using something as simple as receiving an amount of money and expounding some heavy heavenly truth. In Luke 19.11-27, the Lord does this very thing in the parable of the ten minas. A mina was a unit of money during Jesus’ time on earth which was worth about three month’s wages. It was not a coin but was rather an amount of silver that was a certain weight. Nelson’s New Bible Dictionary says it was equal to about 50 common shekels in the Old Testament, but when Luke was writing it was probably closer to a pound of money (silver). Wuest says this would have only been about $16-18 apiece. Hmm….

It must be noted that we must not confuse this account with Matt 25.14-30 and the parable of the talents. Why the subject of the parables is clearly not the same (minas v. talents). These are different accounts of different events and while some similarity may be present, we must keep each of these accounts in propercontext and perspective. First, in Luke, Jesus is “near to Jerusalem” (v.11, ESV). He is yet to make his triumphal entry. Also, this follows immediately on the heels of Zacchaeus and the great news Jesus has announced on his house (v.9-10). Jesus tells this parable to them (those present, see comments on v.1-10) “as they heard these things” (v.11). Further, Jesus tells them this parable “because they supposed the kingdom of God was to appear immediately.” In other words, they thought at any moment the kingdom would show up. “Therefore, ” he told them the parable of the ten minas.

The Assignment of the Servants

We are introduced to a nobleman (lit. some man of noble birth) was going on a trip to a far away country to receive a kingdom and return. So, before he leaves, he calls together ten servants and gives them ten minas (one mina each, so it would seem). But this isn’t free money for good grades – he has a specific assignment: “Engage in business until I come.” Simple enough.

Now the amount of money should not surpirse us. As mentioned above, this is a completely different parable from the parable of the talents (which a talent was a very large sum of money). But this should not detract from the message: the master is testing the faithfulness of his servants. Hence, a mina in each hand of his ten servants will do nicely.

The Animosity of the Citizens

Not all is well in this scene though. Some citizens (lit. his people) hate this nobleman. For whatever reason, they can’t stand this man and send a delegation after him, making their hearts known to him: “We do not want this man (i.e. you) to reign over us.” Plain and simple – we hope you don’t come back. Good riddence.

Now do not mistake the “servants” (or bondservants) and the “citizens.” These are not the same people. A servant was a slave who was owned by an individual. Citizens were simply subjects who lived under the reign of an individual. This is a key difference.

The Accounting of the Servants

This man does not stay away. He received his kingdom, came back, and now it reckoning time. He wants to see what all has been going on with the money he gave to his servants. In other words, lets see how much of an increase my investment has made. The first servant shows he has made 10 times as much as he was given. What a great return! The master commends this servant: “Well done, good servant.” He turns around and puts him over ten cities (evidently in his new kingdom) since he has been faithful in small things. Again, the second servant comes and shows his master’s mina has gained him 5 more. Yet another remarkable accomplishment. A similar stewardship is given this servant as was given the first: he will be over 5 cities.

Then “another” came. Do not overlook this designation. He is another (Gk. heteros, you can see our English prefix hetero- in it). This is another servant, but of a different kind. He is not like the other servants, some, maybe most if not all, have gone through the line and revealed their investments. The other servants were marked by faithfulness; this one is marked by his unfaithfulness. This servant explains that he hid in a handkerchief his master’s mina, but here it is with no return. He explains he was fearful of his master because he was a “severe man” (lit. harsh. Our English word “austere” comes from this Greek word). He is strict and exacting and this servant did not want to disappoint him. Further, this servant knew that this man takes what he does not deposit and reaps where he does not sow. It would appear this servant is calling this man unjust and a “grasping profiteer.” He takes from other people what is not his. Quite the indictment.

The Action against the Servant and Citizens

The man’s reply is interesting. He uses the servant’s words against him to condemn him. In addition, he labels this servant (who’s actions seem prudent) as “wicked.” He interrogates his servant with a question: “You knew that I was servere man” and do the things you say I do? You should have been even more faithful! At least put the money in the bank so I could collect the interest!

The master demands his mina be striped from him and given to the one who has ten. Why? “Everyone who has, more will be given.” While there is objection, it makes sense; he made the most of the man’s money – he will be faithful with even this extra mina. Good business? Sure. The man concludes that “from the one who has not, even what he has will be taken away.” What’s left to take? Remember, this servant is a servant. His position as a servant will be removed.

There is still one loose end to tie up: the citizens. These who did not want nor acknowledged the rule of this man are finally dealt with. The man with the authority, the reign calls them forward and they are slaughtered. The man gives full vent of his wrath, exercising his authority over these people.

The Application to the Christian

Great story! So what? Keep in mind that a parable is an earthly story with a heavenly meaning. Further, keep in mind that not of all parts necessarily have a physical counterpart (otherwise it would be an alegory). What is Jesus trying to get across to his people?

First, it would seem that the “ten servants” are representative of all Christ’s servants. “So does that mean the ‘nobleman’ is Christ?” Perhaps. He could represent God. Nevertheless, each servant is given a “mina.” I think this means every servant of Christ is given a spiritual gift. But there is assignment that goes along with that gift: use it! Use that spiritual gift until Christ comes. We know Christ has gifted every Christian (Eph 4.7-11) and we know he expects us to use that gift for the maturation of ourselves and other Christians (Eph 4.12-16). We also know that one day Christ will deliver his kingdom to the Father (1 Cor 15.24) and everyone will be judged for their deeds (John 5.28-29). So here is Christ teaching us in parable the necessity of putting our gift to work for the body before it everlasting to late.

Second, who are these citizens? Clearly, they have a hatred for the “nobleman” who receives his kingdom and also they despise his rule over them. It should be noted that although they hate this man and his rule over them, they are inescapably under his sovereign rule since they are his citizens. They could be representative of the Jews of Jesus’ time who rebelled against God and His Messiah. They refused the kingship of Christ and proclaimed, “We have no king bu Caesar!” Another option are the unbelievers who will one day stand in judgment before Christ and God but currently stand in open rebellion of God and His Word. They despise God and his Church and his Christ. One final option my be that these represent the member of the church who will not submit to Christ’s rule for their life, work, or service. However, this view would seem remote to the context of the parable. Either the Jews or the pagan of the world are both acceptable options as to whom the citizens represent. Sadly, we see the fate of remaining in stubborn rebellion to the “nobleman;” once the kingdom is received and he takes account of his kingdom, there is severe price to pay for continued defiance to the king. The frightening reality this parable confronts us with is that Christ and God demand a choice be made and that choice is between life and death.

Perhaps the most significant point of application of this parable is the contrast between faithfulness and unfaithfulness that is seen in the servants and the word spoken of them by the nobleman. Should a Christian choose to discover and use their giftedness in the apporiate manner, God will bless their efforts and bless them on the final day with the sweet words of “Well done, good servant.” However, should a Christian choose to neglect their gift(s) and bury them in a handkerchief, the consequences are dire. I don’t think we get this message in the church today. Too many are sitting on their gifts. Too many make excuses why they can’t use their gift. I believe the outcome for the Christian who does not use their gift is just as severe as those in open rebellion. I say this because “even what he has will be taken away.” Our identity and position as a servant will be stripped from us with our “mina” if we are unfaithful. If we are not servants, we become like the citizens. We are no better than the world because of our refusal to use the grace given us to produce fruit for our God. If this is the case, should we not be even more faithful.