Lucas 21
David Guzik · Citado em PreceptAustin
Lucas 21
Guzik - Jesus’ principle here shows us that before God, the spirit of giving determines the value of the gift more than the amount. God doesn’t want grudgingly given money or guilt money. God loves the cheerful giver. The widow’s gift and Jesus’ comment on it also shows us that the value of a gift is determined by what it costs the giver. This is what made the widow’s gift so valuable. David refused to give God that which cost me nothing (2 Samuel 24:24). Apologetics Study Bible - While this verse has doubtless been used by unscrupulous persons to squeeze money out of others, Jesus commended the piety demonstrated by the widow's action. He was not recommending that everyone should demonstrate piety in exactly the same manner as this woman. Lawrence Richards - It’s not how much we give, but our willingness to surrender all. Undoubtedly Luke purposely placed the ragged, humble widow beside the posturing, well-dressed politicians whose pretentions Jesus had just exposed. Luke wanted us to see others as God sees them. He wants us to realize that the mighty are seldom high on God’s scale of values. (See The 365 day devotional commentary) Concise Bible Commentary - He considered that the widow gave more than anyone else, because he measured the gift not by its commercial value but by the degree of sacrifice of the giver. A heart of true devotion, not money, was the valuable thing in his kingdom Tom
Lucas 21
Guzik adds this note related to the Temple - This temple was originally rebuilt by Zerubbabel and Ezra (Ezra 6:15), but greatly expanded and improved by Herod. It was the center of Jewish life for almost a thousand years. The temple was so revered that it was customary to swear by the temple (Matthew 23:16), and speaking against the temple could be considered blasphemy (Acts 6:13). King Herod more than doubled the temple mount area, increasing it to about 36 acres (150,000 square meters). Herod’s rebuilding work started in 19 B.C., and was only completed in a.d. 63, taking more than eighty years. It was finished only seven years before it was destroyed....As great as the temple was, Jesus never hesitated to claim that He was greater than the temple (Matthew 12:5). For many Jews of that day, the temple had become an idol – it began to mean more to the people than God Himself did. Good things can become the worst idols; and sometimes God sours or takes away even good things that we make our idols. (Enduring Word) William Lane comments that "This complex of stone was one of the most impressive sights in the ancient world, and was regarded as an architectural wonder. As a mountain of white marble decorated with gold it dominated the Kidron gorge as an object of dazzling beauty." (NICNT-Mark) He said - Strange that this is not in Lk 21:6 but remember the versification was not inspired. Jesus proceeds to pronounce prophecies that have a near fulfillment (70 A D) and a far future fulfillment (end of this age). Jesus' eschatology should stimulate an expectation (of His return) which in turn energizes ethical response. Right doctrine should lead to right living. The goal of this prophecy (as with all prophecy) is not to satisfy our curiosity but to make us desire to be more like the Savior. Toward the end of the prophecy Jesus makes it clear that being ready for the kingdom is the purpose of this prophetic teaching (Luke 21:34–36). As an aside, the Rapture is not in view in this passage. Whenever the Bible talks about what theologians call eschatology, or the end, its concern is ethics; it's our behavior; it's how we live right now. Prophecy, Bible teaching about the future or about the end, is never merely speculative in the Bible. It is always practical. It is always designed to teach us how we are to live in the here and now, how we are to serve the Lord right now, and you’ll find that that's the case in the passage before us today. Jesus gave these prophecies to encourage His disciples (then and now) to persevere, doing so, if need be, unto death. Jesus did not want persecution or rejection of the Gospel to surprise His disciples. Paul's last words to Timothy (a "prophetic promise"!) echo those of Jesus Indeed, all (HOW MANY?) who desire to live godly in Christ Jesus will (PROPHETIC PROMISE!) be persecuted.(2 Ti 3:12+) Peter warned Beloved, do not be surprised (present imperative with a negative - Don't let this begin or stop what is already happening) at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you; 13 but to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation. 14 If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you. 15 Make sure that none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler; 16 but if anyone suffers as a Christian, he is not to be ashamed, but is to glorify God in this name. (1 Peter 4:12-16+) Steven
Lucas 21
Guzik adds "In Luke 21:34-36 Jesus said that He would come as a surprise, a snare – and emphasized the importance of readiness. This is because the second coming of Jesus has two distinct aspects, separated by an appreciable time. The first aspect comes suddenly, unexpectedly, as a snare, in a time of peace and safety. The second comes with great anticipation to a world almost destroyed by the judgment of God, with Jesus coming to the earth with His people from heaven. Those who are ready for the first aspect of His coming would be counted worthy to escape all these things, the things of great calamity to come to the earth. They would instead stand before the Son of Man. These are those who are caught up together with Jesus, to meet the Lord in the air (1 Thessalonians 4:17), to escape the tribulation to come upon the earth.. What Jesus spoke of at this part of Luke’s record of the Olivet Discourse applied to those of the whole earth, not only those who lived in Jerusalem or Judea. This speaks of much more than what happened to Jerusalem of a.d. 70. (Luke 21) Related Resources: When is the Rapture going to occur in relation to the Tribulation? What are the strengths and weaknesses of the pretribulational view of the rapture (pretribulationism)? What are the strengths and weaknesses of the pre-wrath view of the rapture? What are the strengths and weaknesses of the midtribulational view of the rapture (midtribulationism)? What is the Tribulation? How do we know the Tribulation will last seven years? What are the strengths and weaknesses of the posttribulational view of the rapture (posttribulationism)? Note that whenever Jesus discusses His Second Coming, He invariably enjoins watchfulness “Blessed are those slaves whom the master will find on the alert when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table, and will come up and wait on them. 38 “Whether he comes in the second watch, or even in the third, and finds them so, blessed are those slaves. 39 “But be sure of this, that if the head of the house had known at what hour the thief was coming, he would not have allowed his house to be broken into. 40 “You too, be (present imperative) ready; for the Son of Man is coming at an hour that you do not expect.” (Lk 12:37-40+; cf Mt 25:13; Mk 13:33,-37). Earlier Luke had recorded Jesus' warning of destruction to all who reject His gracious offer of redemption - "And just as it happened in the days of Noah, so it will be also in the days of the Son of Man: 27 they were eating, they were drinking, they were marrying, they were being given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all. 28 “It was the same as happened in the days of Lot: they were eating, they were drinking, they were buying, they were selling, they were planting, they were building; 29 but on the day that Lot went out from Sodom it rained fire and brimstone from heaven and destroyed (apollumi = not annihilation but eternal loss of purpose for which men were created = to glorify God and enjoy Him forever!) them all. 30 “It will be just the same on the day that the Son of Man is revealed. (Luke 17:26-30+) THOUGHT - Given that Jesus' warning call for watchfulness applies to every generation of believers until He returns, how would you gauge your spiritual alertness? Are you continually watchful, contemplating that today could be the day, or have you been dulled into living a worldly existence which focuses on the temporal at the expense of the eternal? You cannot focus on both at the same time! John warned his readers of the danger of losing their eternal rewards because of failure to remain watchful... Watch (You can guess the tense can't you? - present imperative) yourselves, that you do not lose (HE IS NOT TALKING ABOUT LOSING SALVATION BUT THE REWARDS ONE ACCRUES AFTER SALVATION) what we have accomplished, but that you may receive a full reward. (2 John 1:8) Be on guard (Watch out for yourselves)(4337)(prosecho from pros = before, toward + echo = hold) means literally to hold to, toward or before. Originally it was followed by the word "the mind" (nous) but at times "the mind" was omitted but still the idea of "the mind" was implied. To apply one’s self to. To hold the mind or the ear toward and so to pay attention or give heed. Hearts (2588)(kardia) is the control center of our being, the center of our personality, which controls our intellect, emotions, and will. Given the import of the heart Solomon wisely admonished us to "Watch over your heart with all diligence, For from it flow the springs of life. " (Pr 4:23-note) Are you watching over your heart with diligence? Or is your heart burdened, troubled, overcome but sin? Weighed down (916)(bareo from baros = weight, heaviness, figuratively a burden as in Gal 6:2) means to lay on a heavy load; to encumber with weight, to weigh down, to burden. Figuratively, to oppress with any thing grievous; as, to burden a nation with taxes. The effect of drowsiness = "Heavy eyes" of Peter, James and John who were overcome by sleep instead of by prayer. (Mt 26:43, Mk 14:40, context = Mt 26:41-note) Earlier Luke wrote about the Transfiguration when "Peter and his companions had been overcome (bareo = weighed down) with sleep; but when they were fully awake, they saw His glory and the two men standing with Him." (Lk 9:32+). Bareo is also used figuratively in 2 Corinthians 1:8 to describe the effect of Paul’s affliction, and in 2 Cor 5:4-note to speak of the crushing burden of sin and affliction that believers experience in this present life. Dissipation (2897)(kraipale) is used to describe excessive wine drinking and the carousing and drunkenness that ensues as well as next days symptoms of hangover including headache, nausea, etc. This word can also to dizziness, staggering, clouded thinking, and similar consequences related to excessive alcohol intake. It describes drunken behavior without moral restraint. BDAG says it is "unbridled indulgence in a drinking party." Vine says it is "the giddiness and headache resulting from excessive wine-bibbing, a drunken nausea." Drunkenness (3178)(methe) is a noun which means strong or potent drink and then describes the state of intentional and habitual intoxication. Clearly methe is closely linked to kraipale. As an aside, the tumultuous times of the end will undoubtedly lead many to "self-medication" in an attempted to achieve an altered state of reality. The tragedy of course is that if they had chosen to run to Jesus, they would find comfort not just in time but in eternity! Where do you run when the going gets tough? Trench's differentiation of the words methe (3178) Drunkenness, potos (4224) Drunking Party, oinophlygia (3632) Excess of Wine, kraipale (2897), komos (2970) Revelry Methe, potos, oinophlygia, komos, and kraipale refer from different perspectives to riotousness and excessive drinking of wine. Methe (Luke 21:34; Romans 13:13; Galatians 5:21) and potos (only in 1 Peter 4:3) may be distinguished as an abstract and a concrete. Methe means "drunkenness" ( Joel 1:5; Ezekiel 39:19); potos refers to a drinking bout, a banquet, or a symposium. Potos does not necessarily imply excessiveness, though it does provide an opportunity for excess. Oinophlygia, which is translated as "excess of wine" in the Authorized Version, occurs in the New Testament only in 1 Peter 4:3 and never in the Septuagint, though oinophlygein is used in Deuteronomy 21:20 and Isaiah 56:12. Because oinophlygia refers to something worse than methe,Philo listed it among the "extreme lusts." Strictly speaking, oinophlygia means "insatiate desire for wine" or "insatiate desire." Commonly, however, oinophlygia is used to refer to a debauch, to an extravagant indulgence in alcoholic beverages that may permanently damage the body. According to Arrian, this type of fatal orgy was responsible for the death of Alexander the Great. Komos is found only in the plural in the New Testament, where it is translated in the Authorized Version once as "rioting" (Ro 13:13) and twice as "revelings" (Gal 5:21; 1 Pe 4:3). Komos unites the concepts of rioting and revelry. At the same time, komos often refers to the company of revelers themselves to a festive company that is not necessarily riotous and drunken. Generally, however, komos refers to excess and is applied in a special sense to troops of drunken revelers who at the end of their revels, with garlands on their heads, with torches in their hands, and with shouting and singing pass to the harlots' houses or wander through the streets insulting everyone they meet. In the indignant words of Milton: "When night darkens the streets, then wander forth the sons of Belial, flown with insolence and wine. " Plutarch characterized the mad drunken march of Alexander and his army through Carmania on their return from their Indian expedition as a komos. Kraipale is another word whose derivation remains obscure. In the New Testament it occurs only in Luke 21:34, where it is translated as "surfeiting," "carousing," or "dissipation." It does not occur in the Septuagint, though the verb kraipalao is used three times ( Psalm 78:65; Isaiah 24:20; Isaiah 29:9). The early sense of the English word fulsomeness would express kraipale very well, though fulsomeness refers to the disgust and loathing that arise from eating too much meat and drinking too much wine, while kraipale refers only to the latter. Worries (anxieties, cares)(3308)(merimna from merizo = to draw different directions exactly what anxiety does!) refers to cares (the only way KJV translates this word), distractions or concerns. It is often used in a negative sense and thus is translated as "worry". From the origin, one can see that merimna describes the state of "being pulled apart.” Thus when circumstances are difficult, it is easy to let oneself be dominated by anxiety and worry. TDNT says in classic Greek merimna in the plural (it is plural in this verse) was "often used for the cares of life which disturb sleep, from which refuge is sought in love or drink, and which only death can end." Worry has a fascinating etymology = Worrying may shorten one's life, but not as quickly as it once did. The ancestor of our word, Old English wyrgan, meant “to strangle.” (Ed note: Isn't this what worry does to our joy?) Its Middle English descendant, worien, kept this sense and developed the new sense “to grasp by the throat with the teeth and lacerate” or “to kill or injure by biting and shaking.” This is the way wolves or dogs might attack sheep, for example. In the 16th century worry began to be used in the sense “to harass, as by rough treatment or attack,” or “to assault verbally,” and in the 17th century the word took on the sense “to bother, distress, or persecute.” It was a small step from this sense to the main modern senses “to cause to feel anxious or distressed” and “to feel troubled or uneasy,” first recorded in the 19th century. (American Heritage Dictionary) The word merimna is used in the parable of the soils in all three synoptic Gospels... Matthew 13:22+ “And the one on whom seed was sown among the thorns, this is the man who hears the word, and the worry of the world and the deceitfulness of wealth choke the word, and it becomes unfruitful. Mark 4:18-19+ “And others are the ones on whom seed was sown among the thorns; these are the ones who have heard the word, but the worries of the world, and the deceitfulness of riches, and the desires for other things enter in and choke the word, and it becomes unfruitful. Luke 8:14+ “The seed which fell among the thorns, these are the ones who have heard, and as they go on their way they are choked with worries and riches and pleasures of this life, and bring no fruit to maturity. Comment: Notice the effect of worries on the germination of the Gospel seed is to choke it out. It stands to reason that worries can exert a similar effect on the Word even in the lives of believers. Suddenly (160) aiphnidios from aíphnes = unexpected, sudden) describes that which is unexpected or unforeseen. It is something that one cannot anticipate nor understand how it happened. In 1Th 5:3 aiphnidios is at the beginning of the sentence for emphasis and refers to the sudden, unexpected, unforeseen destruction accompanying the last 3.5 year period referred to as the Great Tribulation (Mt 24:21), the time of Jacob's distress or trouble (Jeremiah 30:7 "Alas! for that day is great, There is none like it; And it is the time of Jacob's distress, But he will be saved from it.") or the time of distress in (Daniel 12:1 "… And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued.") Trap (snare) (3803)(pagis from pegnumi = set up, fix) is a trap (as that which is fixed or fastened by a noose or notch) and which can fall unexpectedly or suddenly (so that wild animals and birds are caught by surprise). Pagis was used in Greek for a “net” (a piece of equipment for a bird-catcher), a “snare” or a “mousetrap.” In short a pagis is that which causes one to be suddenly endangered or unexpectedly brought under control of a hostile force. A T
Lucas 21
Guzik comments that "In a lesser and more immediate sense regarding the destruction of Jerusalem, those who listened to and obeyed Jesus escaped the horrible destruction that came upon the city. ii. Regarding the far greater destruction that is coming upon the whole earth, those who listen to and obey Jesus can escape the horrible destruction that will come." (Luke 21) Come upon (1898)(epeiserchomai) is found only here in the Bible and describes something as happening suddenly and forcibly coming in on the earth dwellers and taking them by surprise. Tony