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John MacArthur · Citado em PreceptAustin
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MacArthur - Although tax collectors were the most hated and despised outcasts in Israel, it was not a crime to be one, since taxation is a divine institution. The theocratic kingdom of Israel in the Old Testament was funded by a detailed taxation system in which every Jewish person paid essentially 23.3 percent of their income to support the government. (See Luke Commentary) Steven
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MacArthur - Some may have wondered why, if Jesus were the Messiah, He did not remain and set up His kingdom. In reply, Peter reiterates the truth that in God's sovereign timetable the millennial kingdom follows the nation's repentance. Until that time, Jesus will remain in heaven. The period of restoration of all things is another name for the future earthly reign of Christ, the millennial kingdom. It is reminiscent of our Lord's description of the kingdom as the "regeneration" (Mt. 19:28). It is then that the apostles' question in Acts 1:6+ will be answered (cf. Mark 9:12+). The kingdom will be marked by peace, joy, holiness, the revelation of God's glory, comfort, justice, knowledge of the Lord, health, prosperity, and freedom from oppression. The universe will be dramatically altered in its physical form (Joel 2:30, 31+; Joel 3:14-16+; Rev. 16:1-21) as the curse on man and his world is reversed. The truths Peter proclaimed were not new; God had spoken of them by the mouth of His holy prophets from ancient time. The Old Testament prophets spoke repeatedly of Messiah's earthly kingdom. Joel 2:25+ even refers to it as a time of restoration. That God spoke through the prophets proves their teachings were not human speculation but divine revelation (cf. 2 Peter 1:21+). No clearer biblical statement of the inspiration of Old Testament Scripture can be found. (See Acts Commentary) Anderson - It was not that the nation would never see their Messiah again. God would send the Redeemer to Zion, but meanwhile the heavens must receive Him; the Forerunner has entered in (Heb 6:20), now seated "on the right hand of the throne of the Majesty in the heavens" (8:1). To state clearly the time when they would see the Lord Jesus again, Peter points forward to "the times of restitution of all things". It is not normal to express the truth of the coming of the Messiah in this way. Previously Peter, like the writer to the Hebrews, had stated that He would be there in the heavens until His enemies would be made His footstool, but there he treats the subject more positively. The phrase "until the times of restitution of all things" is a description of the future reign of Christ. It implies the principle of restitution or restoration to which Moses' law paid such attention in Exod 22. It is then that the kingdom will be restored to Israel in fulfillment of the answer to the apostles' question in Acts 1:6. It is then that the related question of Elias coming and restoring all things will be fulfilled (Mark 9:12). When God's King reigns, everything that is out of place in the world will be restored to its proper place. Israel and all the nations will be back where they belong. Every principle of good and evil will be where it belongs, namely, truth on the throne and wrong on the scaffold. Peter adds that God had been speaking about this golden age by all the holy prophets since the world began, although he realised that there had also been false prophets among the people (2 Pet 2:1; Jer 5:31). (What the Bible Teaches) Moody Bible Commentary - Cognate verbs of the noun restoration (apokatastasis = restitution of a thing to its former condition) are used in the LXX for the eschatological restoration of Israel as a national entity (Jer 15:19; 16:15; Ezek 16:55; Hos 11:11) (Longenecker, “Acts”, 297). Though Christ had taught his followers more about the kingdom of God in the 40 days between His resurrection and ascension, Peter and the apostles still anticipated a literal, geo-political messianic kingdom that would be inaugurated with the visible return of Christ to earth. Peter’s expectation favored a literal kingdom for regenerated Israel with Messiah Jesus ruling on the throne of David over them and the world. According to Peter, this offer was for Israel and will be fulfilled whenever the nation turns in faith to Jesus as their Messiah and Lord (cf. comments at Zech 12:10+; Mt 23:37–39; Ro 11:25–27+).(See The Moody Bible Commentary) John MacArthur - Jesus will not return to reign until Israel’s rejection ends. After indicting the people of Israel for rejecting their Messiah (Acts 3:12-15+), Peter exhorted them in Acts 3:19-21+. It is only after they repent and return to God and have their sins forgiven that the kingdom (the “times of refreshing” and the “period of restoration of all things” [Acts 3:19-21+]) will come, just as “God spoke by the mouth of His holy prophets from ancient time” in the Old Testament prophecies of the kingdom. God had promised Abraham that He would bless Israel and through them the world (Ge 12:1-3+). (See Luke Commentary) Related Resources: Restoration of the Fortunes of Judah and Israel The Glorious Restoration Of Israel - John Walvoord What is replacement theology / supersessionism? Will all Israel be saved in the end times? What is the Palestinian Covenant? Did God give Israel the Promised Land for all time (Deuteronomy 4:40)? Earlier Jesus was "questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, “The kingdom of God is not coming with signs to be observed, nor will they say, ‘Look, here it is!’ or, ‘There it is!’ For behold, the kingdom of God is in your midst.” (Lk 17:20-21+) So the Pharisees also thought that the Kingdom of God was going to appear when the Messiah appeared. The Pharisees thought that the Messiah would triumph over the oppressors of Israel (Rome) and set up His earthly kingdom. But Jesus immediately corrected their impressions with the statement that "the Kingdom of God is in your midst." (Lk 17:21+) Jesus was saying that this phase of His Kingdom was spiritual, in the hearts of those who received Him as Messiah and Savior. And that is why He stated to them that the Kingdom of God would not be coming with signs to be observed, but it would come quietly and invisibly in the hearts of those who received Him. And notice once again that when the Pharisees asked their question in Luke 17:20+, Jesus did not say that the OT promises of an earthly Kingdom were nullified. He was simply saying that the visible, earthly phase of the Kingdom of God would not be occurring at this time. And this is the same issue Jesus addresses in Luke 19:11ff in this Parable. The crowd and the disciples thought the visible earthly Kingdom of God was going to appear immediately because Jesus was nearing Jerusalem, where He would be hailed as their King (Lk 19:38). Clearly the Jewish crowds surrounding the road on His "Triumphal Entry" thought that He was coming into the city to establish His reign in His Kingdom. To reiterate, the Jews understood from the OT prophecies that God would restore the nation of Israel in a literal earthly kingdom. In short, while they did not understand all of the implications, these first century "theologians" clearly believed in what we literalists (as stated I am a literalist not a dispensationalist!) today would call the Millennium. Passages such as this from the mouths of first century witnesses "demolish" the speculations of 21st century theologians who teach that there will be no earthly Kingdom of God and no restoration of the nation of Israel. Notice that here in Luke 19:11 just as in Acts 1, Jesus (Who obviously could read their hearts and minds and knew they were thinking of a literal kingdom) does not say "You are mistaken in your supposition. You are being too literal in your interpretation of the Old Testament prophecies regarding a Kingdom. God is not going to bring in a literal Kingdom." Is that what Jesus said? Of course not, because Jesus is the ultimate "Literalist" for when He states something literally, He literally means it! And so the Jewish audience were off on their timing in Luke 19:11, failing to understand that Jesus had to die on the Cross (failing to fully understand His purpose clearly stated in Lk 19:10) before He could be crowned King of kings (Rev 19:16) in the coming Kingdom of God. And they did not understand that before the literal earthly Kingdom, there would be a "Spiritual Kingdom." Here is a quote to help you understand the ancient Jewish mindset regarding the coming Kingdom of God. Notice that this quote is not taken from a dispensationalist but from an Jewish teacher named Maimonides. As you will see below, belief in the coming Messiah was deeply rooted in historic Judaism (cf The Jewish Tradition Of Two Messiahs). Maimonides (aka Moses ben Maimon = Maimonides = Rambam) who lived between 1135–1204 AD and was one of the most widely read and highly respected Jewish sages wrote the following.... "In the future, the Messianic king will arise and renew the Davidic dynasty, restoring it to its initial sovereignty (MY COMMENT: cf Zechariah 14:4, 9-11+). He will build the Temple and gather the dispersed of Israel. (ED: Beloved, does this sound like the New Heaven and New Earth? See Rev 21:22+) Then, in his days, the observance of all the statutes will return to their previous state (MY COMMENT: cf Zechariah 14:16-17+ Again does this sound like Maimonides is describing a New Heaven and New Earth? If not then when could this possibly occur?). We will offer sacrifices, observe the Sabbatical and Jubilee years according to all their particulars as described by the Torah. (MY COMMENT: Will there be sacrifices in the New Heaven and New Earth? Scripture does not describe any.) Anyone who does not believe in Him or does not await His coming, denies not only the statements of the other prophets, but those of the Torah and Moses, our teacher. The Torah testified to His coming, as Deuteronomy 30:3-5 states "God will bring back your captivity and have mercy upon you. He will again gather you from among the nations... Even if your Diaspora is at the ends of the heavens, God will gather you up from there... and bring you to the land...." (MY COMMENT: See my commentary on Dt 30:3-5. It is especially noteworthy that Maimonides left out Deut 30:6see commentary in his quote from Deuteronomy 30! See also the related discussion on Circumcision of the Heart) These explicit words of the Torah include all the statements made by all the prophets....If a king will arise from the House of David (MY COMMENT: cf the opening words of Matthew's Gospel [Matthew 1:1] which was directed to a Jewish audience) who diligently contemplates the Torah and observes its mitzvot as prescribed by the Written Law and the Oral Law as David, his ancestor, will compel all of Israel to walk in (the way of the Torah) (MY COMMENT: Maimonides misses the truth that no man can walk in the mitzvot in his own power. Maimonides seems to have missed the critical teaching of the New Covenant in Ezekiel 36:26-27+ especially the wonderful promise from Yahweh -- "I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes [God's provision of power], and you will be careful to observe My ordinances [Man's responsibility].') and rectify the breaches in its observance, and fight the wars of God, we may, with assurance, consider him Mashiach ( = MESSIAH). If he succeeds in the above, builds the Temple in its place, and gathers the dispersed of Israel, he is definitely the Mashiach....If he did not succeed to this degree or was killed, he surely is not the redeemer promised by the Torah. Rather, he should be considered as all the other proper and complete kings of the Davidic dynasty who died...Jesus of Nazareth who aspired to be the Mashiach...was executed by the court." (MY COMMENT: AND SO ACCORDING TO RAMBAN HE WAS NOT THE MESSIAH!) (Melachim uMilchamot - Chapter 11 - you might want to read this page to see some of the other Jewish beliefs regarding their Messiah) NET Note on Kingdom of God - Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22–37 describes.
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MacArthur has a discussion of "kingdom of heaven" writing that... Although the precise phrase is not found there, the kingdom of heaven is basically an Old Testament concept. David declares that “the Lord is King forever and ever” (Ps. 10:16; cf. Ps 29:10), that His kingdom is everlasting, and that His dominion “endures throughout all generations” (Ps. 145:13). Daniel speaks of “the God of heaven [Who] will set up a kingdom which will never be destroyed” (Dan 2.:44+; cf. Ezek 37:25+), a “kingdom [that] is an everlasting kingdom” (Da 4:3 +). The God of heaven is the King of heaven, and the heavenly kingdom is God’s kingdom. Matthew uses the phrase kingdom of heaven thirty-two times, and is the only gospel writer who uses it at all. The other three use “the kingdom of God.” It is probable that Matthew used kingdom of heaven because it was more understandable to his primarily Jewish readers. Jews would not speak God’s name (Yahweh, or Jehovah), and would often substitute heaven when referring to Him-much as we do in such expressions as “heaven smiled on me today.” There is no significant difference between “the kingdom of God” and the kingdom of heaven. The one phrase emphasizes the sovereign Ruler of the kingdom and the other emphasizes the kingdom itself, but they are the same kingdom. Matthew 19:23-24 confirms the equality of the phrases by using them in interchangeably. The kingdom has two aspects, the outer and the inner, both of which are spoken of in the gospels. Those aspects are evident as one moves through Matthew. In the broadest sense, the kingdom includes everyone who professes to acknowledge God. Jesus’ parable of the sower represents the kingdom as including both genuine and superficial believers (Matt. 13:3-23), and in His following parable (Matt 13:24-30) as including both wheat (true believers) and tares (false believers). That is the outer kingdom, the one we can see but cannot accurately evaluate ourselves, because we cannot know people’s hearts. The other kingdom is the inner, the kingdom that includes only true believers, only those who, as John the Baptist proclaimed, repent and are converted. God rules over both aspects of the kingdom, and He will one day finally separate the superficial from the real. Meanwhile He allows the pretenders to identify themselves outwardly with His kingdom. God’s kingly rule over the hearts of men and over the world may be thought of as having a number of phases. The first is the PROPHESIED kingdom, such as that foretold by Daniel (Da 2:44+). The second phase is the PRESENT kingdom, the one that existed at the time of John the Baptist and that he mentions. It is the kingdom that both John and Jesus spoke of as being at hand (cf. Mt 4:17). The third phase may be referred to as the INTERIM kingdom, the kingdom that resulted because of Israel’s rejection of her King. The King returned to heaven and His kingdom on earth now exists only in a mystery form. Christ is Lord of the earth in the sense of His being its Creator and its ultimate Ruler; but He does not presently exercise His full divine will over the earth. He is, so to speak, in a voluntary exile in heaven until it is time for Him to return again. He reigns only in the hearts of those who know Him as Savior and Lord. For those “the kingdom of God is … righteousness and peace and joy in the Holy Spirit” (Ro 14:17). (ED: ELSEWHERE MACARTHUR REFERS TO THIS AS THE "SPIRITUAL" KINGDOM OF GOD.) The fourth phase can be described as the MANIFEST kingdom, in which Christ will rule, physically, directly, and fully on earth for a thousand years, the Millennium (see notes on this website re: Millennium 1, Millennium 2, Millennium 3). In that kingdom He will rule both externally and internally-externally over all mankind, and internally in the hearts of those who belong to Him by faith. The fifth, and final, phase is the “ETERNAL kingdom of our Lord and Savior Jesus Christ,” which “will be abundantly supplied” to all of His own (2Pe 1:11+). (See Matthew Commentary) (Bolding added) A SIMPLE SUMMARY KINGDOM OF GOD The topic Kingdom of God (synonymous term = Kingdom of Heaven) can be confusing as the interpretation depends on the context in which it is used - It can mean a spiritual Kingdom, a Millennial Kingdom or a Kingdom in the New Heaven and New Earth (See table below). Many who espouse the teaching of replacement theology or supersessionism do not accept a literal earthly Kingdom of God. I am firmly convinced (from Scripture) that there will be a literal earthly Kingdom of God ruled by the King of kings, the Lord Jesus Christ. For that reason I have several detailed discussions on the Kingdom of God in the commentaries on the following verses (there is some repetition and overlap)... Luke 17:20-21commentary Luke 19:11ffcommentary Acts 1:6commentary Matthew 5:3 - commentary THE KINGDOM OF GOD/HEAVEN Internal Invisible In Hearts of Believers Present Age (Between 1st & 2nd Comings) External Visible Literal On earth Messianic Age (After 2nd Coming) External Visible Literal New Earth Eternal Age (After Christ gives Kingdom to Father) Internal, Invisible - in hearts of believers only - in this present age (between Christ's First and Second Comings) External, Visible - literal earthly Kingdom - will include both believers ("internal" aspect of Kingdom) and unbelievers - in the next age (After Christ's Second Coming) External, Visible - literal heavenly Kingdom - only believers ("internal" aspect of Kingdom) - following age #2 (After Christ gives the Kingdom to His Father) To appear (398)(anaphaino from ana = again + phaino = appear) means to be made manifest, cause to appear, bring to the light. Used only here and in the active voice was a nautical technical term meaning to come in sight of (land) as in Acts 21:3 "we came in sight of." Anaphaino is used 5x in the Septuagint - Job 11:18; Job 13:18; Job 24:18; Job 40:8; Song 6:5. Gilbrant - Among classical writers this verb could mean any number of things. Basically it means “to illuminate, show forth, display, bring to light.” It thus referred to someone’s or something’s “appearing.” It could at times be used of sounds, in which case it meant “to proclaim, announce.”...Job was convinced that his righteousness “would be made apparent” (Job 13:18; cf. Job 40:8). A more literal sense of “to come into view” should be understood in the Song of Songs 6:5. (Complete Biblical Library) Immediately (3916)(parachrema from para = at + chrema = a thing one uses, something useful) means at the very moment, on the spot, forthwith, directly after something else has taken place, instantly or immediately. Of a fig tree withering (Mt 21:19,20). Of Zacharias' mouth opened immediately after writing his son's name on the tablet (Lk 1:63, 64). Of Peter's mother-in-law when healed (Lk 4:39). Of the paralytic Jesus healed (Lk 5:25). Of the woman's blood flow ceasing immediately (Lk 8:44, and how she was healed - Lk 8:47). Of synagogue official dead daughter who arose at Jesus' command (Lk 8:55). Of the woman who was immediately made erect at the touch of Jesus (Lk 13:13). Of blind beggar Bartimaeus who "immediately regained his sight" (Lk 18:43). Of the cock crowing immediately after Peter's third denial of Jesus (Lk 22:60). Of Peter healing the paralytic (Acts 3:7+). Of Sapphira dying immediately after lying to Peter (Acts 5:10). Of Saul (Paul) immediately receiving back his sight (Acts 9:18). Of the angel striking Herod for not giving God the glory (Acts 12:23). Of Elymas the magician blinded by Paul for a time (Acts 13:11). Of prison doors of Paul and Silas opening immediately after the earthquake (Acts 16:26). Of the jailer and his family being immediately baptized after believing (DO WE SEE A "MESSAGE" HERE FOR ALL WHO ARE PUTTING OFF BAPTISM?)(Acts 16:33) Parachrema - 17x in 17v = immediately(14), once(3). Used most often by Luke. Matt. 21:19; Matt. 21:20; Lk. 1:64; Lk. 4:39; Lk 5:25, Lk. 8:44; Lk. 8:47; Lk. 8:55; Lk. 13:13; Lk. 18:43; Lk. 19:11; Lk. 22:60; Acts 3:7; Acts 5:10; Acts 12:23; Acts 13:11; Acts 16:26; Acts 16:33 Luke 19:12 So He said, "A nobleman went to a distant country to receive a kingdom for himself, and then return. A nobleman: Mt 25:14-30 Mk 13:34-37 went to a distant country: Lu 20:9 24:51 Mt 21:38 Mk 12:1 16:19 Ac 1:9,10 to receive a kingdom for himself: Mt 28:18 Joh 18:37 1Co 15:25 Eph 1:20-23 Php 2:9-11 1Pe 3:22 and then return Ac 1:11 17:31 Heb 9:28 Rev 1:7 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:11-27 Doing Business for Jesus - Steven Cole Luke 19:11-27 Fitting Rewards from the Returning King - John MacArthur THE RETURN OF THE KING
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MacArthur explains that "Everybody belongs in His kingdom. You may reject Christ, you may hate Christ; He owns you. You may be an atheist, a Muslim, a Buddhist but Christ owns you. You live in His country for He made this world. It is His, and He made you. By creation, He owns you....I think this is a message that people don't quite understand. They think that if they reject Christ, then Christ has nothing to do with them. You reject Christ and He has everything to do with you.You accept Christ and He has everything to do with you.You do nothing with Christ and He has everything to do with you. You are in His world...You can reject Him, you can ignore Him, but He owns you." (Fitting Rewards from the Returning King) (Bolding added) Sent (apostello) a delegation (presbeia) after him, saying, 'We do not want this man to reign over us - In the Gospel of John we see Jesus' own people (his citizens), the Jews, rejecting Jesus not only as their Savior but also rejecting His reign over them as their King... (REJECTION OF JESUS AS SAVIOR) There was the true Light which, coming into the world, enlightens every man. 10 He was in the world, and the world was made through Him, and the world did not know Him. 11 He came to His own (his citizens, the Jews), and those who were His own (his citizens, the Jews) did not receive Him. (John 1:9-11+) (REJECTION OF JESUS AS KING) Now it was the day of preparation for the Passover; it was about the sixth hour. And he *said to the Jews, “Behold, your King!” 15 So they cried out, “Away with Him, away with Him, crucify Him!” Pilate *said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” 16 So he then handed Him over to them to be crucified. (John 19:14-16) Pilate also wrote an inscription and put it on the cross. It was written, “JESUS THE NAZARENE, THE KING OF THE JEWS.” 20 Therefore many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin and in Greek. 21 So the chief priests of the Jews were saying to Pilate, “Do not write, ‘The King of the Jews’; but that He said, ‘I am King of the Jews.’” 22 Pilate answered, “What I have written I have written.” (John 19:19-22) Although this is a parable, it is clear that here Jesus is referring to the Jewish hatred and rejection of Himself. We see miseo used to refer to hatred of Jesus several times in the Gospels... John 3:20 “For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed. John 7:7 “The world cannot hate you, but it hates Me because I testify of it, that its deeds are evil. John 15:18 “If the world hates you, you know that it has hated Me before it hated you. John 15:23 “He who hates Me hates My Father also. John 15:24 “If I had not done among them the works which no one else did, they would not have sin; but now they have both seen and hated Me and My Father as well. John 15:25 “But they have done this to fulfill the word that is written in their Law, ‘THEY HATED ME WITHOUT A CAUSE.’ See also Luke 23:2, 18–25; Acts 2:23; 3:13–15; 13:27–29. We do not want this man to reign (basileuo) over us - This sad statement succinctly summarizes the sentiment of all who reject Christ in this present evil age (Gal 1:4+), between His First and Second Comings. When it comes to allegiance to Christ, one is either for Him or against Him. There is no middle ground. To maintain a "neutral" approach is tantamount to rejection. Would you call yourself a loyal follower of Jesus? The faithful servants obeyed because they trusted their master and wanted to please him. The unfaithful servant disobeyed because he feared his master. But these citizens rebelled because they hated their king (Luke 19:14). Jesus quoted Ps 69:4 when He told His disciples, “They hated Me without a cause” (John 15:25). This man - "This one" is a derogatory description. Over us (epi ego) - upon, above or over in the sense of exerting power, authority or control to those under. Authority over "ego" ("I") is the antithesis of the world's mantra portrayed in the Frank Sinatra song "I Did It My Way." It is no surprise that the middle letter of prIde and sIn is identical! Hated (3404)(miseo) is in the imperfect tenseand depicts their ongoing attitude - They were manifesting over and over active ill will in words, conduct and persecution. Sent (649)(apostello) means they sent a delegation with a commission on a mission, a mission authorizes them to reject the Master. Delegation (4242)(presbeia from presbeuo = to be the elder, take precedence) used only here and Lk 14:32, refers to a body of ambassadors or legates. embassy, delegation, representatives To reign (to become king) (936)(basileuo from basileus - a king) means literally to exercise supreme authority at a royal level, to reign over, to be king over. This exercising of supreme authority is something that will be transpire without exception in Rev 11:15, 17+ when Jesus reigns as King over all nations in the Millennial Kingdom. Zechariah 14:16-19+ prophesies of what will happen to those nations which fail to submit to the King's sovereign authority in that day. BETWIXT AND BETWEEN Note that in a sense, we are living today in the period between Luke 19:14 and Luke 19:15. Our Master ("a nobleman") is absent but He will return according to His promise. We have been given a task to perform (Eph 2:10+), and we must remain faithful until He comes (cf Heb 3:6+, Heb 3:14+). What will the King say to us when He returns? Will His words mean reward or may we not "have confidence and" instead "shrink away from Him in shame at His coming." (1 Jn 2:28+)? Paul emphasizes every believer's responsibility to live and work responsibly writing "Moreover it is required in stewards, that a man be found faithful” (1 Cor. 4:2+). You may be thinking "I am not a steward." Au contraire, if you are a genuine follower of Christ, you are NOT YOUR OWN (1 Cor 6:19-20+, cf Titus 2:14+, 1 Pe 2:9+), but you are His servant (huperetes) and His steward, for we are all "stewards of the mysteries of God. In this case, moreover, it is required of stewards that one be found trustworthy (pistos)." (1 Cor 4:1-2+). 🙏 THOUGHT - Are you trustworthy? Are you giving out the mystery of the Gospel? Remember, only two things will last for eternity - the Word of God and men's souls, either in heaven or hell! If He returned today (which He could - see doctrine of imminency), would He find you a faithful steward? Remember -- We have... Only one life, twill soon past. Only what's done for (in) Christ will last! Redeem the Time for it is "the time of your life!" Luke 19:15 "And it came about that when he returned, after receiving the kingdom, he ordered that these slaves, to whom he had given the money, be called to him in order that he might know what business they had done. after receiving the kingdom: Ps 2:4-6 to whom he had given the money: Lu 19:23 in order that he might know what business they had done: Lu 12:48 16:2-13 Mt 18:23-35 25:19 Ro 14:10-12 1Co 4:1-5 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:11-27 Doing Business for Jesus - Steven Cole Luke 19:11-27 Fitting Rewards from the Returning King - John MacArthur Related Passage: Psalms 2:4-6 (Receiving the kingdom) He who sits in the heavens laughs, The Lord scoffs at them. 5 Then He will speak to them in His anger And terrify them in His fury, saying, 6 “But as for Me, I have installed My King Upon Zion, My holy mountain.” THE TIME TO SETTLE ACCOUNTS And it came about that when he returned After receiving the kingdom - This speaks of Jesus' Second Coming. Note the time phrase "when" (not "if") which means at or on which referring to a time or circumstance, in this case the return of the King! After receiving the kingdom refers to Jesus receiving His kingship from His Father. When Jesus was resurrected from the dead, He was crowned King. When He ascended (Acts 1:9-11), He was received as King, seated at the right hand of His Father. See George Peter's discussion in his massive work "The Theocratic Kingdom" which relates to receiving the kingdom in Luke 19:15 - See Prop. 83 - This Kingdom is given to the Son of Man by God, the Father. Jesus' Kingship had been prophesied in the Old Testament He who sits in the heavens laughs, The Lord scoffs at them. 5 Then He will speak to them in His anger And terrify them in His fury, saying, 6 “But as for Me (GOD THE FATHER), I have installed My King (MESSIAH) Upon Zion, My holy mountain (JERUSALEM).” (Ps 2:4-6, cf Zech 14:9+). The writer of Hebrews says we do see Him Who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death CROWNED with glory and honor, so that by the grace of God He might taste death for everyone. (Hebrews 2:9+) The writer of Hebrews later adds that Jesus... having offered one sacrifice for sins for all time, SAT DOWN AT THE RIGHT HAND OF GOD,waiting from that time onward UNTIL (time phrase - indicates it will happen) HIS ENEMIES BE MADE A FOOTSTOOL FOR HIS FEET. (Heb 10:12-13+). Paul echoes this truth of Jesus' Kingship For this reason also (Php 2:8+), God highly exalted Him, and bestowed on Him the name which is above every name, 10 so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. (Phil 2:9-11+) John describes Jesus' return as victorious King... And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. 12 His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. 13 He is clothed with a robe dipped in blood, and His name is called The Word of God. 14 And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. 15 From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. 16 And on His robe and on His thigh He has a name written, “KING OF KINGS, AND LORD OF LORDS.” (Rev 19:11-16+) He ordered that these slaves (doulos), to whom he had given the money (argurion), be called to him in order (term of purpose) that he might know what business they had done - First the nobleman (Jesus) will reckon with His slaves in whom He had invested the mina (the Gospel). What business they had done (diapragmateuomai - only NT use) means what they had gained by trading, so the idea is what they had earned with the master's mina. Clearly the master's assumption is that the slaves had used the mina wisely and had earned interest. Their "earnings" (or lack of) would demonstrate that they had been faithful (or unfaithful) stewards with his money while he was gone. 🙏 THOUGHT - The application is to all of the bondservants of Jesus to diligently seek to be good stewards of the time, talents and treasure Jesus has given each of us. Upon His return, there will be an accounting to see if we were faithful and fruitful. Money (694)(argurion) strictly refers to silver, and by metonymy always speaks of money (probably because silver was the most ancient form of money) except 1 Cor 3:12. Of silver money generally Ac 3:6; 7:16. Of particular silver coins silver shekel (worth about 4 drachmas) Mt 26:15; silver drachmas Ac 19:19 . Of money in general Mt 25:18, 27; Lk 9:3. Of a bribe Mt 28:15. It is notable that argurion is used 7 times in the Synoptic gospels in the context of Judas’ betrayal of Jesus for 30 “silver coins” (Mt 26:15; 27:3-9; Mk 14:11; Lk 22:5). The high priests also exchanged a large amount of silver coins for the cooperation of the guards at the tomb of Jesus, the guards agreeing to lie about His body being stolen (Mt 28:12-15). Gilbrant - In other cases the term argurion is found in the parable told by Jesus about the money left in trust (Mt 25:18; Luke 19:15ff.) Peter said to the lame beggar, “Silver (argurion) and gold have I none” (Acts 3:6+). And to the sorcerer Simon, who wanted to buy spiritual gifts for money, he said, “Thy money perish with thee” (Acts 8:20). Paul could say that he had not coveted silver or gold or clothes from anyone (Acts 20:33). Believers have been redeemed not by silver and gold but by the precious blood of Christ (1 Peter 1:18). (Complete Biblical Library) Zodhiates has a lengthy note on argurion and money - Until the captivity the Jews had no coins, the shekel being properly a weight and all money being reckoned by weight and assigned value (Ge 23:15, 16; Ex. 21:32; Josh. 7:21). In the time of the Maccabees silver coins were first struck with the inscription "Shekel of Israel," which were equal to four Attic drachmaí or drachmé <1406> or one statér <4715>. The drachma was equivalent to sixteen cents American money, but this does not represent its purchasing power. In the year 300 b.c., a sheep could be bought with it. With five drachmae, an ox could be purchased. The drachmé is mentioned only in Luke 15:8f. where in the pl. it is translated "pieces of silver." The dídrachmon <1323>, two drachmaí which was one coin, was used among the Jews for the half-shekel required for the annual temple tax (Mt. 17:24). This regulation derived from the atonement money prescribed in Ex. 30:11-16, which, according to Maimonides, later developed into a regular annual poll tax. After the fall of Jerusalem and the destruction of the temple, this tax had to be paid into the Roman treasury. The statér <4715> was a coin of four drachmaí (Mt. 17:27) which would pay the temple tax for both Jesus Christ and Peter. In Mt 28:12, 13, argúria hikaná, competent, ample, most probably does not refer to the size of the coins but to the sufficiency of them. There were one hundred silver drachmaí to the mná, translated "pound" and referred to in Luke 19:11-27, the parable of the pounds. The talent was not a coin, but a unit of monetary reckoning. Its value was always high, though it varied with the different metals involved and the different monetary standards. In the parables of the Lord, the talents referred to were most probably silver talents (Mt. 18:24; 25:15-28, where in verse eighteen it is referred to as argúrion, a silver piece which suggests that our Lord had the silver talent in mind). The silver dēnárion <1220>, denarius or dinar, was a Roman coin, twenty-five of which made a gold dinar. The smallest Roman coin was the quadrans, in Gr. kodrántēs <2835>, usually translated "farthing," and it was made of copper (see Mark 12:42 where the widow's two leptá <3016>, translated "mite," were equivalent to a quadrans). Mt. 5:26 uses kodrántēs <2835>, farthing, for the smallest coin, which had to be paid to clear a debt in full, while in the TR of Luke 12:59, leptón <3016>, mite, is used, except for the Western text which agrees with Matthew. Another copper coin used among the Roman was the assárion <787>, also translated "farthing," which was one sixteenth of the silver dinar (Matt. 10:29; Luke 12:6). This was the price at which two sparrows were sold. Luke has five sparrows for two farthings. The dinar or dēnárion <1220>, usually and unfortunately translated "penny" thus giving the idea of insignificance, was so-called because the word means ten at a time, and it was the equivalent in silver to ten copper assária which in today's money is worth sixteen cents. However, remember that it could buy a sheep. From the parable of Matt. 20:1-16, it appears to have been the daily wages of a laborer (see also Luke 10:35 which tells us that it was what the good Samaritan gave to the innkeeper). The silver dēnárion <1220> was apparently the coin used in attempting to trick Jesus in the question concerning the payment of tribute money (Mt. 22:19; Mk 12:15; Lk 20:24). Acts 19:19, referring to the 50,000 pieces of silver, does not make it clear whether they are Jewish, Greek, or Roman silver pieces. However, it could range in equivalent American dollars from $7,000 to $28,000. This would place a high price on books and these were priced so highly because they were books prepared by magicians, and they did not represent the ordinary value of books. (Borrow The Complete Word Study Dictionary: New Testament) Argurion - 21x in 21 verses - money(10), pieces of silver(6), silver(5).Matt. 25:18; Matt. 25:27; Matt. 26:15; Matt. 27:3; Matt. 27:5; Matt. 27:6; Matt. 27:9; Matt. 28:12; Matt. 28:15; Mk. 14:11; Lk. 9:3; Lk. 19:15; Lk. 19:23; Lk. 22:5; Acts 3:6; Acts 7:16; Acts 8:20; Acts 19:19; Acts 20:33; 1 Co. 3:12; 1 Pet. 1:18 Argurion - used over 390 times in the Septuagint - First use in Ge 13:12. "Throughout ancient Greek writings of every kind argurion means both the element silver and silver as in “money.” The Septuagint translators regularly used argurion as an equivalent for the Hebrew term kes̱eph, “silver” or “money” (not necessarily coins) (e.g., Genesis 13:2; Leviticus 22:11; Deuteronomy 2:6). In every case in the New Testament argurion stands for silver coins, i.e., money (cf. arguros)." (Complete Biblical Library) Luke 19:16 "And the first appeared, saying, 'Master, your mina has made ten minas more.' 'Master, your mina has made ten minas more: 1Ch 29:14-16 1Co 15:10 Col 1:28,29 2Ti 4:7,8 Jas 2:18-26 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:11-27 Doing Business for Jesus - Steven Cole Luke 19:11-27 Fitting Rewards from the Returning King - John MacArthur GIVING AN ACCOUNT FOR FAITHFULNESS And the first appeared, saying, 'Master (kurios), your mina has made (prosergazomai) ten minas more - Note "Your mina" not my ingenuity! There is no boasting, no pride. Anything accomplished is the result of the Master's mina! Addressing him as master is an acknowledgement that the servant recognized he was not his own, but had been bought with a price and had the high privilege of bringing glory to the Master (cf 1 Cor 6:19-20+)
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MacArthur writes "If he had any respect for the king, he would have at least invested for minimal gain. The truth is that the wicked slave was indifferent; he had no relationship with the king and did not care about him or his interests. This hypocrite stashed away the money with which he had been entrusted and went on with his own personal interests." (Luke Commentary) Ray Pritchard - These words speak for themselves. The master’s anger centers around one unassailable point—the servant had not even bothered to put the money in the bank where it could gain interest. “You didn’t even care enough to do that.” Listen carefully. The master is not angry because the servant failed to make ten minas. That is not the issue. Profit (or the lack of it) is not the point. After all, the king rules the empire. He’s got all the money he needs. He’ll never spend the money he has. Then why is the master angry? BECAUSE THIS SERVANT DIDN’T EVEN TRY TO USE HIS MONEY FOR THE MASTER’S ADVANTAGE. It’s not the amount. That’s not the issue. But this man was first unbelieving, then disobedient, then overly-cautious, and finally just plain thumb-sucking lazy. HE DIDN’T TRY BECAUSE HE DIDN’T CARE. That’s why the master is angry. Bank (5132)(trapeza from tetra = four + peza = foot) means a table, as that on which one sets food (Mt 15:27 Mk 7:28 Lu 16:21 22:21, 30), the "table of showbread" (Heb 9:2, Lxx - Ex 25:23, 27, 26:35, cf prothesis 4286 = "showbread") In this verse trapeza speaks of a "table" seen on the front of banks in Greece today. Bankers sat at small tables and changed money (Mt 21:12). The table of the money changers served as a broker’s bench at which the money changer sat in the market or public place such as the outer court of the temple (Mt 21:12 Mk 1:15 Jn 2:15). In Acts 6:2 trapeza is used to depict serving. Compare related Greek words kermatistes (2773), a changer of money, and kollubistes (2855), a coin–dealer. Gilbrant on trapeza - Related to the word for square, in classical writings trapeza referred to a four-legged or square table. It came to be used in a transferred sense for the table of a money changer, hence a “bank,” as well as a dining table. It also was used of cultic tables or altars where one entered into the presence of the gods through the cultic meal (see Klappert, “Lord’s Supper,” Colin Brown, 2:520). The Septuagint uses the word to mean a simple table: “He made also ten tables” (2 Chronicles 4:8). It also can refer to the table of showbread (Exodus 39:36 [LXX 39:18]). Figuratively trapeza can refer to the food upon a table: “You prepare a table before me” (Psalm 23:5, NIV [LXX 22:5]). New Testament writers use trapeza of the physical table (Matthew 15:27; Mark 7:28) and of the food on the table (Acts 6:2; 16:34). The table of showbread is mentioned in Hebrews 9:2. The table is a place of fellowship (Matthew 9:10-13; Mark 2:15-17; Luke 22:21; Revelation 3:20). It is this sense of intimate fellowship which forms the basis for Paul’s argument in 1 Corinthians 10:21 that one cannot have intimate fellowship with God and at the same time have intimate fellowship with demons. The point is that while one may freely eat meat offered to idols, one must not combine idolatry with the worship of God at the Lord’s table (cf. 1 Corinthians 11). On two occasions trapeza refers to the table of the money changers erected in the Court of the Gentiles in the Jerusalem temple (Matthew 21:12; Mark 11:15). These money changers converted various types of coinage into Tyrian shekels to enable the worshipers to pay the temple tax commanded in Exodus 30:13-16. A slight surcharge of 1/24th of a shekel was charged (Lane, New International Commentary on the New Testament, 2:405). In Luke 19:23 trapeza refers to the “bank” made up of money changers (Matthew uses trapezitais [see 4972], “bankers” [25:27]). There were no banks, as we understand them, in the ancient world, but it was possible to make loans and investments and so gain interest on money. Finley notes that in the ancient world there was “endless money lending” but not for productive purposes such as agriculture, trade, or manufacture; rather, loans were made for prestige reasons. On one occasion the Roman orator Cicero borrowed a huge sum of money to build a large house for entertainment purposes (Ancient Economy, pp.53-57,141). Thus, the ancient bank was primarily a money-changing establishment with pawnbroking facilities. It was not a modern bank, that is, a “credit institution, designed to encourage productive investment” (Austin and Vidal-Nacquet, Economic and Social History of Ancient Greece, p.149). A very common method of storing cash was to bury it in the ground in a strong box (Finley, Ancient Economy, p.141; Matthew 25:18). (Complete Biblical Library) Trapeza - 15x in 14v - bank(1), food(1), table(9), tables(4). Matt. 15:27; 21:12; Mk. 7:28; 11:15; Lk. 16:21; 19:23; 22:21,30; Jn. 2:15; Acts 6:2; 16:34; Rom. 11:9; 1 Co. 10:21; Heb. 9:2 Trapeza - 87x in 82v in the Septuagint - Exod. 25:23,27-28,30; 26:35; 30:28; 31:8; 35:13; 37:10,15-16; 39:36; 40:4,22; Lev. 24:6; Num. 3:31; 4:7; Jdg. 1:7; 1 Sam. 20:24,27,29,34; 2 Sam. 9:7,10-11,13; 19:28; 1 Ki. 2:7; 4:27; 7:48; 12:24; 13:20; 18:19; 2 Ki. 4:10; 1 Chr. 28:16; 2 Chr. 4:8,19; 9:4; 13:11; 29:18; Neh. 5:17; Est. 4:17; Job 36:16; Ps. 23:5; 69:22; 78:19-20; 128:3; Prov. 9:2; 23:1; Isa. 21:5; 65:11; Ezek. 23:41; 39:20; 40:40-43; 41:22; 44:16; Dan. 1:5,8,13,15; 11:27; Mal. 1:7,12; Luke 19:24 "Then he said to the bystanders, 'Take the mina away from him and give it to the one who has the ten minas.' Take the mina away from him: Lu 12:20 16:2 Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:11-27 Doing Business for Jesus - Steven Cole Luke 19:11-27 Fitting Rewards from the Returning King - John MacArthur CONDEMNATION INSTEAD OF COMMENDATION FOR THE WICKED SLAVE Then he said to the bystanders - Now the nobleman proves that he is a hard, harsh, severe man! Who are the bystanders in the parable? This is difficult to say - angels? faithful slaves? other 7 slaves? As with parables in general, not every detail can be specifically interpreted and to attempt to do so can miss the main point of the parable. Take (aorist imperative - Don't delay!) the mina away from him and give it to the one who has the ten minas. This unfaithful slave was unproductive which reminds us of unproductive faith described by James James 2:14 What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? James 2:16 and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for their body, what use is that? James 2:20 But are you willing to recognize, you foolish fellow, that faith without works is useless? James 2:26 For just as the body without the spirit is dead, so also faith without works is dead.
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MacArthur - "He was stripped of every pretense, opportunity, privilege, and position to which he might have aspired." THE THIRD SLAVE: BELIEVER OF UNBELIEVER? There is a difference of opinion in the commentaries as to whether the third slave was a believer or an unbeliever. Here is the background. When we compare with Matthew's Parable of the Talents (remembering they are similar but not the same parable), there the third slave is clearly depicted as an unbeliever - “Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth." (Mt 25:30) The third slave in this parable has the mina removed but there is no record of his being thrown into Hell. However, the third slave is referred to as wicked (poneros), a term that I am not aware of ever used to describe a believer. Also the third slave accuses the nobleman (who depicts Jesus) of what amounts to "robbery," an accusation that is difficult to imagine on the lips of a believer. The third slave was unproductive, so one might question did he bring forth fruit in keeping with repentance? Or one might legitimately ask, is he one who said he had faith, but had no works (fruit) and thus demonstrated that his faith was dead, and thus a type of faith which does not bring about salvation? On the other hand, the mina is simply to be removed from the third slave, which many commentators interpret as a loss of rewards. What this removal of the mina more accurately represents is the loss of the ability to gain rewards (having no mina with which to gain interest). In other words, does he even have "rewards" that he would lose (cf 1 Cor 3:15). Frankly, while think the third slave is an unbeliever, I will admit is difficult to be absolutely dogmatic. You will have to make up your own mind as to whether the third slave loses his eternal rewards or loses his life eternally. Here are arguments from both sides. Interestingly, those who favor the third slave as believer who loses his rewards do not give any significant Scriptural evidence to support their view. Kent Hughes interprets the third slave as a believer - "This man’s works are incinerated, though he himself is saved." (Preaching the Word - Luke) Wiersbe interprets the third slave as a believer - At least one of the ten men did not obey his master and as a result lost even the pound that the master gave him. It is a basic principle of the Christian life that wasted opportunity means loss of reward and possibly loss of the privilege of service. If we do not use the gifts God gives us under His direction, why should we even have them? Somebody else can make better use of the gifts to the glory of God. (Be courageous Luke 14-24) Here are the reasons I believe this third "slave" does represent a genuine believer: (1) He is called another which is the Greek word heteros which means another of a different kind, not identical with those previously described. (2) He was afraid of the master. (3) He calls his master a severe, strict, exacting, austere man. (4) He accuses his master of being a thief (How could a believer call Jesus a thief when He paid for our life with His death. This simply seems inconceivable to me). (5) The master calls him a worthless, literally wicked slave, using the word poneros never used to describe a believer . Hendriksen interprets the third slave as an unbeliever - Though one fine commentator calls this lazy fellow "a believer," I disagree. He was a Christian only in a nominal sense; that is, in reality he was not a believer at all. (Borrow Exposition of the Gospel of Luke) Steven
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MacArthur explains that the plan of the religious leaders "was to seize Jesus and execute Him after the Passover, when the massive crowds had dispersed. They were afraid doing so during the festival might trigger a riot (Matt. 26:3-5). But despite His enemies’ plan, Jesus would die only at the precise time predetermined by God (cf. John 10:17-18; 19:10-11; Acts 2:23; 4:27-28; Gal. 4:4-5). Appropriately, God’s Lamb would be sacrificed on the same day that the people’s Passover lambs were being sacrificed, because He is “Christ our Passover” sacrifice (1 Cor. 5:7). The animal slaughter pictured the death of the one true and only sacrifice for sin (Heb. 7:27; 9:26; 10:12). (MacArthur New Testament Commentary – Luke 18-24) Of course the crowd would include the "band of brothers" composed of 12 men (including one traitor) that had followed Him the past three years. For all the miracles which they had seen (Watch video - several clips depicting the Triumphal Entry) - They had just seen Bartimaeus the blind beggar given his sight (Lk 18:35-43) and Lazarus raised from the dead (Jn 11:32-42, 43-47) for starters! Since it was Passover, one of the three Jewish feasts that every male was required to attend, Jerusalem was filled with ''pilgrims'' and there must have naturally been many from Galilee where they had witnessed His miracles many times. Jesus entry like a KING would force the hand of the religious hypocrites who had hoped to put off His murder until after the Passover. But the Passover Lamb of God had to be slain on Passover, just as God had foreordained (Jn 1:29, 1Co 5:7, Ex 12:5-7, Isa 53:7-10, 5-6). Every previous attempt to arrest Jesus had failed because His hour had not yet come (Jn 7:30, 8:20,13:1,17:1 cf Jn 2:4, Jn 6:15). The willing cooperation of Judas made the religious leaders' task more ''convenient''. David
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MacArthur points out that "The crowd was not pleading for salvation from sin, but from the oppression of Rome and for the establishment of the promises related to Messiah’s reign. That hope led them to cry, “Blessed is the coming kingdom of our father David” (Mark 11:10), which they fully expected to appear." (See Luke Commentary) Stein - Jesus’ kingship has been alluded to in Luke 1:32+ and in Lk 18:38–39+ (cf. also Lk 23:3, 37–38; Acts 17:7). In the preceding parable his kingship is seen as bestowed at his resurrection/ascension and exercised at His parousia. Thus the beatitude here is a proleptic announcement of Jesus’ kingship, which like God’s kingdom is already a present reality in Jesus’ ministry but whose ultimate consummation awaits the parousia.
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MacArthur adds that visitation was "a common phrase in the OT (Isa 10:3; Jer 27:22) warning of God's "visitation," His drawing near to people or nations in either judgment or blessing. In the NT, "visitation" speaks of redemption ("Blessed be the Lord God of Israel, For He has visited [episkeptomai] us and accomplished redemption for His people." = Lk 1:68+ Lk 7:16+). (Borrow MacArthur Study Bible) Brian Bill - There is a very clear principle here in these words that are dripping with the tears of Jesus. If you and I do not recognize God’s coming in the form of the Lord Jesus and put our faith in Him, we will be exposed to judgment. If you reject Christ, you will pay the consequences. It’s possible to miss the time of God’s visitation today as well. This word translated “coming” means “to relieve.” It’s the same word used in Matthew 25:36 where Jesus said, “I was in prison and you came to visit me.” The coming of Christ is meant to bring us comfort. (Sermon) The time (the opportunity, proper time) (2540)(kairos) means a point or period of time with the implication of being especially fit for something. Kairos describes a period as especially appropriate. It is something that lasts for a season and thus endures only for a specific period of time. In this context kairos refers to the opportunity given to the nation of Israel when they could recognize and receive Jesus as their Messiah and King. Once the opportunity (kairos) passed, it was too late and they would suffer the consequences. Kairos in Luke and Acts - Lk. 1:20; Lk. 4:13; Lk. 8:13; Lk. 12:42; Lk. 12:56; Lk. 13:1; Lk. 18:30; Lk. 19:44; Lk. 20:10; Lk. 21:8; Lk. 21:24; Lk. 21:36; Acts 1:7; Acts 3:19; Acts 7:20; Acts 12:1; Acts 13:11; Acts 14:17; Acts 17:26; Acts 19:23; Acts 24:25 Visitation (1984)(episkope from epí = upon, perfective use, intensifying already existing idea in verb + skopeo = regard, give attention to) describes the act of watching over with special reference to being present and thus speaks of a visitation, in this context a favorable divine visitation. Friberg says it is " the presence of divine power to benefit or save." Episkope is that act by which God looks into and searches out the ways, deeds character, of men, in order to adjudge them their lot accordingly, whether joyous or sad. 4 uses of episkope - Lk. 19:44; Acts 1:20; 1 Tim. 3:1; 1 Pet. 2:12. Uses in the Septuagint - Gen. 50:24; Gen. 50:25; Exod. 3:16; Exod. 13:19; Exod. 30:12; Lev. 19:20; Num. 4:16; Num. 7:2; Num. 14:29; Num. 16:29; Num. 26:22; Num. 26:43; Job 6:14; Job 7:18; Job 10:12; Job 24:12; Job 29:4; Job 31:14; Job 34:9; Ps. 109:8; Prov. 29:13; Isa. 10:3; Isa. 23:17; Isa. 24:22; Isa. 29:6; Jer. 6:15; Jer. 10:15; Ezek. 7:22 Josephus in the 'Jewish War': "In the morning Titus commanded that the fires should be put out and that a road should be built to the gates to allow entry for his troops. His generals then came together to discuss what should be done with the temple. Some wanted to destroy it, because it would give the Jews a reason for uprising. Others argued that if the Jews would clear out of the temple it should be allowed to stand, but if they were to use it as a fortress, it should be destroyed. Titus then gave the command that no matter what happened, the temple should be spared, because it would always be a great tribute to the empire. Three of his chief generals agreed, and the meeting was disbanded......Titus then went into Antonia, intending the next morning to attack and overwhelm the temple with his entire force. But on that day, the tenth of Lous [August 30, 70 AD], the same day on which Solomon’s temple had been destroyed by the king of Babylon, the structure was doomed. The rebels again attacked the Romans after Titus retreated, and a battle took place between the temple guards and the Roman troops who were trying to put out the flames in the inner court. The Romans scattered the Jews and pursued them into the sanctuary. At the same time, a soldier recklessly grabbed a torch . . . He hurled the firestick through the doors made of gold on the north side which allowed entry to chambers around the sanctuary. On seeing the flames, a cry went up from the Jews, and caring nothing for their lives, they rushed forward to put out the fire. A messenger rushed to the tent of Titus to inform him of the fire. Immediately, Titus ran to the temple to put out the flames. But because of the battle that raged on, the soldiers either could not or would not hear his commands. The wrath of his troops could not be stopped, and at the doorway many soldiers were trampled by their own forces. There among the burning ruins they fell, sharing the same fate as their enemies. Pretending not to hear the commands of their general, and filled with hatred, the soldiers rushed on, hurling their torches into the temple. The helpless rebels made no attempt at defense. Fleeing for their lives, with bloodshed all around, many civilians were caught in the battle. Even the steps of the altar were stained with the blood of the dead. When Caesar could not hold back his troops, he and his generals entered the temple and viewed for the last time the Most Holy Place. Since the fire had not yet reached the inside, but was still feeding the outside chambers, Titus made one last effort to save the structure. Ordering a centurion to club anyone if they disobeyed his commands, he rushed forward and pleaded with his soldiers to put out the flames. But because of their hatred of the Jews and their desire for riches, the soldiers disregarded the orders of their general. Seeing that all the surroundings were made of gold, they assumed that inside there would be great treasures. Titus then ran out to hold back his troops, but one of those who had entered with him thrust a torch into the hinges of the temple gate, and mighty fire shot up inside. Caesar and his generals fled for safety, and thus, against his wishes, the sanctuary was burned."....... The city and the temple was then leveled to the ground by the command of Caesar. Only the highest towers and part of the western wall remained to show all mankind how the Romans overpowered such a strong fortress." How Long? Read: Luke 19:41-44 As [Jesus] drew near, He saw the city and wept over it. —Luke 19:41 It took years before she finally said yes. A Welshman had fallen in love with one of his neighbors and wanted to marry her. But they had quarreled, and she refused to forgive. Shy and reluctant to face the offended woman, the persistent suitor slipped a love letter under her door every week. At last, after 42 years, he summoned up courage, knocked on her door, and asked her to become his wife. To his delight, she consented. So they were married at the age of 74! God is also a persistent lover. Century after century He sent prophets, seeking the stubborn people of Israel. Then God sent His Son. In Luke 19, we read that Jesus looked out over the city of Jerusalem and wept because of their hardness of heart (vv.41-44). Yet Jesus persisted in His loving pursuit. He opened the way for reconciliation by His redeeming sacrifice at Calvary. Today He is still asking sinners to come to Him, personally accept Him as Savior, and enjoy close fellowship with Him (Matthew 11:28). If you have come to Him, rejoice that you are His. If you have not, however, you must realize that time may run out. Don’t remain forever alienated from the Lover of your soul. Trust Him today. Why trade the hope of heaven's light For things that please the prince of night? Eternal glories wait for all Who turn and trust God's loving call. —Branon God always knocks loud enough for the seeking soul to hear. Luke 19:45 Jesus entered the temple and began to drive out those who were selling, BGT Luke 19:45 Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας KJV Luke 19:45 And he went into the temple, and began to cast out them that sold therein, and them that bought; NET Luke 19:45 Then Jesus entered the temple courts and began to drive out those who were selling things there, CSB Luke 19:45 He went into the temple complex and began to throw out those who were selling, ESV Luke 19:45 And he entered the temple and began to drive out those who sold, NIV Luke 19:45 Then he entered the temple area and began driving out those who were selling. NLT Luke 19:45 Then Jesus entered the Temple and began to drive out the people selling animals for sacrifices. NRS Luke 19:45 Then he entered the temple and began to drive out those who were selling things there; YLT Luke 19:45 And having entered into the temple, he began to cast forth those selling in it, and those buying, GWN Luke 19:45 Jesus went into the temple courtyard and began to throw out those who were selling things there. NKJ Luke 19:45 Then He went into the temple and began to drive out those who bought and sold in it, Jesus entered the temple Matthew 21:12-13; Mark 11:15-17; John 2:13-17 those who were selling Deuteronomy 14:25,26 Watch Video of Jesus cleansing the Court of the Gentiles in the Temple Complex - shows disciples helping but text does not state that Jesus had any help in this cleansing. Luke 19 Resources - Multiple Sermons and Commentaries Luke 19:45-20:8 By What Authority? - Steven Cole Luke 19:45-48 The King Confronts Corruption - John MacArthur (Copyright 2014 Faithlife / Logos Bible Software) EXPULSION OF THE CORRUPT MERCHANTS FROM THE TEMPLE PRECINCTS Jesus entered the temple (hieros) - This is fascinating - the King of Glory entered into the very place from which His Glory had departed over 500 years earlier, just prior to the destruction of the First (Solomon's) Temple in 586 BC by the Babylonians and King Nebuchadnezzar (See Table depicting His progressive departure from the Temple; See Scriptural explanation of this stepwise departure). Recall that John described Jesus as "the Word" (John 1:1+ - His Divinity) Who "became flesh (His Humanity), and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth." (John 1:14+) So for a brief moment in time, the Glory of the LORD had returned to His Holy Habitation, the Temple! But just as in Ezekiel's day when there was corruption and idolatry and failure to recognize Jehovah which led to His departure, so too again religious corruption and rejection leads to His departure. But praise God, His departure from the Temple will not permanent, for He promised He would return (Hebrews 9:27-28+) Matthew says that at Messiah's Second Advent "then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory." (Mt 24:30+). In the meantime, the King is delaying His return Peter recording that "The Lord is not slow about His promise (TO RETURN), as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance." (2 Peter 3:9+) and as the New Living Translation puts it "And remember, the Lord's patience gives people time to be saved. Th (2Pe 3:15NLT+) Eastern Gate Sealed Shut Remember that the crowds have just (in effect) crowned Jesus as King of the Jews, so His entrance into the Temple grounds will constitute His first "official act" as it were as their King (However from Mark 11:11-12 this event actually appears to occur the say after the Triumphal Entry) You can imagine the anticipation of the Jews as they watched Him enter the Temple, undoubtedly expecting their conquering King to head straight for the Antonia Fortress (depicted in the right upper corner of the diagram above) which housed the Roman soldiers. Instead, to their shock and dismay, He directly confronts the religious corruption taking place in the Court of the Gentiles! This reminds me of Peter's warning that "it is time for judgment to begin with the household of God; and if it begins with us first, what will be the outcome for those who do not obey the gospel of God?" (1 Peter 4:17-note). Where would Jesus go first if He came to America? To Washington? To Wall Street? No, He would go directly to the churches that claim His Name!