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Kent Hughes · Citado em PreceptAustin
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Hughes - To these craven “leaders” Jesus said, “Neither will I tell you by what authority I am doing these things” (v. 8). This was another authoritative slam dunk by “gentle Jesus, meek and mild”—and in one of the temple courts! (See Luke: That You May Know the Truth) Robert Stein - Discussion with such biased and hostile people was worthless, so Jesus ended the conversation. Compare... Luke 22:67-68 “If You are the Christ, tell us.” But He said to them, “If I tell you, you will not believe; 68 and if I ask a question, you will not answer. Proverbs 9:7-8 He who corrects a scoffer gets dishonor for himself, And he who reproves a wicked man gets insults for himself. 8 Do not reprove a scoffer, or he will hate you, Reprove a wise man and he will love you. R C Foster - Jesus had answered their question with a question because He had already made repeated and explicit declarations covering the ground of their question as to His deity and authority. They were not willing to be convinced and hence did not deserve further assurance. By a question which was much more effective than a mere affirmative reply, Jesus really answered their question and at the same time revealed to the multitude the revolting hypocrisy of the Pharisees John's main thesis was that all should heed the Christ. The whole force of his ministry and testimony was to direct the nation to Jesus as the Christ. Thus the proof of the Pharisees' rejection of God in the person of His Son was made plain to all in a manner that the leaders did not dare to deny. The manner of Jesus' reply made very pointed reference to their hypocrisy. They had said: "We know not"; Jesus now replied: "Neither tell I you." This means: "Yes, you do know, but you are too cowardly and corrupt to tell the truth you know. I simply refuse to answer because it is unnecessary. You have already answered your own question." William Lane comments (on parallel passages in Mark) that "The implied judgment upon the chief priests and elders in Mark 11:27–33 is sustained in the parable of the vineyard which immediately follows (Mark 12:1–11). The climax of that section serves both as the application of the parable and as the reproach of the authorities, who have rejected both John and Jesus. The leading idea of the whole section is that the leaders of the Jewish people have rejected the will of God." (NICNT) Walter Kaiser - Lk 20:8 Neither Will I Tell You? Why did Jesus refuse to give a straight answer to those who asked him why he acted as he did? It was during Holy Week, while he was walking in the temple precincts in Jerusalem, that some representatives of the Sanhedrin, Israel’s supreme court (comprising chief priests, scribes, or teachers of the law, and elders, as we are told in Mk 11:27), came to Jesus and asked him, “By what authority are you doing these things? Who gave you this authority?” By “these things” they meant not so much his teaching in the outer court but his cleansing of the temple, which had taken place the previous day. What right had he to put a stop to buying and selling within the bounds of the temple, or to forbid anyone to carry anything through the temple—to use the outer court as a short cut on their business errands? Many religious people might have agreed with him that the sacred area should not be turned into a bazaar, but a temple police force was stationed to protect its sanctity. Who authorized Jesus to act as he did? His cleansing of the temple was what would have been recognized in Old Testament times as a prophetic action—the kind of action by which a prophet would occasionally confirm his spoken message and bring it home to the people around him. Jesus protested that the temple was being prevented from fulfilling its purpose as “a house of prayer for all nations” (see Is 56:7). Gentiles were not allowed to enter the inner courts, but in the outer court they might draw near to the true and living God and worship him, like those “Greeks” who, according to John 12:20, went up to worship at Passover. Because of this the outer court was sometimes called “the court of the Gentiles.” But Gentiles were hindered in using it for its proper purpose if space within it was taken up by market stalls and the like. One of the latest Old Testament prophets had foretold how, when representatives of all the nations were to go up to Jerusalem to worship, “there shall no longer be a trader in the house of the Lord of hosts on that day” (Zech 14:21 RSV). Jesus’ prophetic action was designed to enforce this lesson. But by what authority did he perform such a prophetic action? By what authority did any of the ancient prophets perform prophetic actions? By the authority of God, in whose name they spoke to the people. So, when Jesus was asked, “Who gave you this authority?” the true answer was “God.” Why then did he not say so? Because his questioners would not have believed him. He tested them first with another question, to see if they were capable of recognizing divine authority when they saw it. Reminding them of John the Baptist’s ministry, he asked them whether John’s authority was derived “from heaven [that is, from God] or from men.” This put them on the spot: they argued with one another, “If we say, ‘From heaven,’ he will ask, ‘Why didn’t you believe him?’ But if we say, ‘From men?’ all the people will stone us, because they are persuaded that John was a prophet” (Lk 20:6). Could they recognize divine authority when it was expressed in the actions and teaching of John? If so, they might be expected to recognize it when it was manifested in the deeds and words of Jesus. But they professed themselves unable to say what the source of John’s authority was. So Jesus said to them in effect, “If you cannot recognize divine authority when you see it in action, no amount of argument will convince you of its presence. If you cannot tell me by what authority John baptized, I will not tell you by what authority I do these things.” There are some people who will demand authority for truth itself, forgetting that truth is the highest authority. (Go to page 451 of Hard Sayings) Luke 20:9 And He began to tell the people this parable: "A man planted a vineyard and rented it out to vine-growers, and went on a journey for a long time. Luke 20:9KJV Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time. this parable Mt 21:33-46; Mark 12:1-12 A man planted a vineyard Ps 80:8-14; Isaiah 5:1-7; Jer 2:21; John 15:1-8; 1 Cor 3:6-9 rented it out Song of Solomon 8:11,12 to vine-growers Deuteronomy 1:15-18; 16:18; 17:8-15 went on a journey for a long time Lk 19:12 Parallel parable passages - Mt. 21:33-46; Mk 12:1-12 Luke 20 Resources - Multiple Sermons and Commentaries Luke 20:9-19 Who Owns the Vineyard? - Steven Cole Luke 20:9-18 The Murder of God's Son - A Prophetic Parable-Part 1 - John MacArthur Luke 20:9-18 The Murder of God's Son - A Prophetic Parable-Part 2 - John MacArthur Parallel Passages: Matthew 21:33-46 “Listen to another parable. There was a landowner who PLANTED A VINEYARD AND PUT A WALL AROUND IT AND DUG A WINE PRESS IN IT, AND BUILT A TOWER, and rented it out to vine-growers and went on a journey. 34 “When the harvest time approached, he sent his slaves to the vine-growers to receive his produce. 35 “The vine-growers took his slaves and beat one, and killed another, and stoned a third. 36 “Again he sent another group of slaves larger than the first; and they did the same thing to them. 37 “But afterward he sent his son to them, saying, ‘They will respect my son.’ 38 “But when the vine-growers saw the son, they said among themselves, ‘This is the heir; come, let us kill him and seize his inheritance.’ 39 “They took him, and threw him out of the vineyard (cf JESUS "SUFFERED OUTSIDE THE GATE" - Heb 13:12) and killed him. 40 “Therefore when the owner of the vineyard comes, what will he do to those vine-growers?” 41 They *said to Him, “He will bring those wretches to a wretched end, and will rent out the vineyard to other vine-growers who will pay him the proceeds at the proper seasons.” 42 Jesus *said to them, “Did you never read in the Scriptures, ‘THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE CHIEF CORNER stone; THIS CAME ABOUT FROM THE LORD, AND IT IS MARVELOUS IN OUR EYES’? 43 “Therefore I say to you, the kingdom of God will be taken away from you and given to a people, producing the fruit of it. 44 “And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust.” 45 When the chief priests and the Pharisees heard His parables, they understood that He was speaking about them. 46 When they sought to seize Him, they feared the people, because they considered Him to be a prophet. Mark 12:1-12+ And He began to speak to them in parables: “A man PLANTED A VINEYARD AND PUT A WALL AROUND IT, AND DUG A VAT UNDER THE WINE PRESS AND BUILT A TOWER, and rented it out to vine-growers and went on a journey. 2 “At the harvest time he sent a slave to the vine-growers, in order to receive some of the produce of the vineyard from the vine-growers. 3 “They took him, and beat him and sent him away empty-handed. 4“Again he sent them another slave, and they wounded him in the head, and treated him shamefully. 5 “And he sent another, and that one they killed; and so with many others, beating some and killing others. 6 “He had one more to send, a beloved son; he sent him last of all to them, saying, ‘They will respect my son.’ 7 “But those vine-growers said to one another, ‘This is the heir; come, let us kill him, and the inheritance will be ours!’ 8 “They took him, and killed him and threw him out of the vineyard. 9 “What will the owner of the vineyard do? He will come and destroy the vine-growers, and will give the vineyard to others. 10 “Have you not even read this Scripture: ‘THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE CHIEF CORNER stone; 11 THIS CAME ABOUT FROM THE LORD, AND IT IS MARVELOUS IN OUR EYES’?” 12 And they were seeking to seize Him, and yet they feared the people, for they understood that He spoke the parable against them. And so they left Him and went away. Watchtower in the Vineyard (Bible-history.com) A PROPHETIC PARABLE: THE WICKED TENANTS Parallel parables are found in Matthew 21:33-46; Mark 12:1-12 (see above). The fact that this parable is recorded three times makes it one of the most important in the NT. The only other parables in all 3 synoptic gospels are the parable of the mustard seed and the parable of the soils. It is interesting that some have referred to this day (most take it as Tuesday, but as noted MacArthur thinks it is Wednesday) as "the Day of Antagonism." Matthew tells another parable before the parable of the wicked tenants - Mt 21:28-32 (See the Parable of the Two Sons) Jesus often told parables to hide truth, but not in this case. The players in Jesus' parable can be readily discerned: The Owner of the Vineyard = God the Father The Vineyard = The nation of Israel Vine-growers = The religious rulers of Israel entrusted with leading Israel - chief priests, scribes and Pharisees, and the elders. Slaves = The prophets of God that were persecuted and killed. Son = The Lord Jesus It should not surprise us to hear that liberal theologians deny that this passage was spoken by Jesus, claiming it was added by the early church. Why would they do this? Simply because while it is a story, it is also an incredibly accurate prophecy by Jesus not only of His death, but also of the destruction of Jerusalem. Liberals don't like predictive prophecy that comes true (as it always does!) because they know to accept it as literal truth means that there is a "Literal God" to Whom they will one day have to give an account! Amen! Mattoon says this parable "was designed to force His foes to face their terrible and chronic unbelief. Jesus told this parable that (1) indirectly answered the religious leaders' question about His authority, (2) showed them that He knew about their plan to kill Him, and (3) revealed the judgment that awaited them for rejecting their Messiah." R Alan Cole introduces this parable with these comments - The parable of the wicked tenant farmers follows very naturally upon the final refusal by the Pharisees to consider seriously the source of the authority of Jesus. In so doing, they refused to admit the obvious fact that they knew its source already. This next parable is, in consequence, a parable of judgment. It is more properly the parable of the rejection of the landlord’s son, than the parable of the wicked tenant farmers, although his rejection is at once the logical result and the supreme proof of their wickedness. (See The Gospel According to Mark) Kenneth
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Hughes asks "What is Jesus to you? Is he an impediment? Or is he your Master? Your Lord? Your authority? Are you rising or falling? (Ibid) Luke 20:20 So they watched Him, and sent spies who pretended to be righteous, in order that they might catch Him in some statement, so that they could deliver Him to the rule and the authority of the governor. Luke 20:20KJV And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor. NLT Luke 20:20 Watching for their opportunity, the leaders sent spies pretending to be honest men. They tried to get Jesus to say something that could be reported to the Roman governor so he would arrest Jesus. NIV Luke 20:20 Keeping a close watch on him, they sent spies, who pretended to be honest. They hoped to catch Jesus in something he said so that they might hand him over to the power and authority of the governor. (Luk 20:20 NIV) So they watched Him Ps 37:32,33; 38:12; Isaiah 29:20,21; Jer 11:19; 18:18; 20:10; Mt 22:15,18; Mark 12:13,15 and sent spies who pretended to be righteous, in order that they might catch Him in some statement, 2 Sa 14:2; 1 Kings 14:2-6; Ps 66:3; 81:15; 2 Peter 2:3 so that they could deliver Him to the rule and the authority of the governor Mt 27:2; John 18:28-32 Parallel passages - Matthew 22:15-22; Mark 12:13-17 Luke 20 Resources - Multiple Sermons and Commentaries Luke 20:20-26 Guile, Government, and God - Steven Cole Luke 20:19-26 The Diagnosis of the Christ Rejecters - John MacArthur SURREPTITIOUS PLAN TO PRESENT JESUS TO PILATE Luke and Mark do not have the parable of the marriage feast which is found in Matthew 22:1-14 and follows the same events described in Luke 20:17-19 ( = Mt 21:42-46). So (kai) - In context this conjunction functions as a term of conclusion. What is being concluded by the religious leaders? This brood of vipers hatches their serpentine, satanically inspired scheme to snare the Son of God in a verbal trap. These religious snakes had made deceit an art form! They watched (paratereo) Him, and sent spies (egkathetos) - In context "they" is clearly the Jewish religious leaders who saw their "power base" threatened by Jesus. And so they were intently watching Him, hoping for a slip of tongue or a other mistake which they could use this to turn the crowd against Him and to convince the Romans to arrest Him. Watched (NET = "watched Him carefully")(3906)(paratereo from para = beside + tereo = to watch) to watch closely, observe carefully watch (maliciously) as in Lk 6:7+ (and Mk 3:2) where we read "The scribes and the Pharisees were watching Him closely to see if He healed on the Sabbath, so that they might find reason to accuse Him." In Lk 14:1 we read "It happened that when He went into the house of one of the leaders of the Pharisees on the Sabbath to eat bread, they were watching Him closely." In short, Jesus was always on the "radar screen" of the evil religious leaders in Israel. All 6 uses of paratereo - Mk. 3:2; Lk. 6:7; Lk. 14:1; Lk. 20:20; Acts 9:24; Gal. 4:10 H. J. Wilmot-Buxton applies the watching of Jesus by His enemies to us as His followers - The chief priests and rulers of the Jews watched Jesus, but not to learn the way of salvation. They watched Him with the evil eyes of malice and hatred, desiring to take hold of His words, to entangle Him in His talk, that they might accuse Him, and deliver Him up to die. He loved all men, yet He was hated and rejected of men; He went about doing good, yet they tried to do Him harm. The enemies of Christ are ever watching for our fall, eager to hear or to tell any evil thing about us, ready to cast the stone of slander against us. You know that the whitest robe first shows the stain, let us remember whose purity we wear if we have put on Christ. Let us strive "to walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil." (Eph 5:15-16-note) If we are tempted to say or do something which is equivocal, though the way of the world, let us pause and ask ourselves whether it will bring discredit on our faith, whether it will dishonour our Master. Let our cry ever be, "Hold thou me up, and I shall be safe." (Ps 119:117KJV)
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Hughes adds "Two opposite powers can bind people together. One is love, and the other is hatred. Of course, love is to be preferred by far. It is the glue of the Holy Trinity. It is God’s ordained adhesive for the Church as well (cf. John 13:34, 35). Nevertheless, hatred, though fragmenting and destructive, serves as a diabolical superglue among otherwise diverse people.Such was the case with the Pharisees and Herodians. There could hardly be two groups with such opposing outlooks. The Pharisees were nationalistic. They longed for the messianic kingdom and the overthrow of the Romans. The Herodians had sold themselves out to the Romans and served as their well-cared-for stooges. The Pharisees represented conservative Judaism, whereas the Herodians were liberal and syncretistic in their convictions. The Pharisees were (so to speak) right-wingers. The Herodians were left-wingers. The Pharisees represented cautious resistance to Rome, the Herodians wholesale accommodation. But they were cemented together by their mutual hatred for Jesus. The Pharisees hated him because he was disrupting their religious agenda, the Herodians because he threatened their political arrangements. They both wanted him dead." (See Luke: That You May Know the Truth) Might catch (1949)(epilambano from epi = upon + lambano = take hold of) means to lay hold of, get a good grip on, take possession of. All NT uses are in the middle voice. Figuratively to take any one in one's speech, i.e. to lay hold of something said by Jesus which could be used against him (here and Lk 20:26). "Catch Him in a word." Let's turn this around for believers "Oh that we might seize upon His words! (the right way, not to entrap)." (Bell) Cowards are like cats. Cats always take their prey by springing suddenly upon it from some concealed station, and, if they miss their aim in the first attack, rarely follow it up (In Luke 20 they make 3 attempts to trap Jesus, but each time by a different religious group). They are all, accordingly, cowardly, sneaking animals, and never willingly face their enemy, unless brought to bay, or wounded, trusting always to their power of surprising their victims by the aid of their stealthy and noiseless movements. So that (hina) (a term of purpose or result) begs the simple question "What was their purpose?" They could deliver (paradidomi) Him to the rule (arche) and the authority (exousia) of the governor - This statement is not found in either Mark or Matthew. The religious leaders had a problem and that problem was the fact that only the Romans could carry out capital punishment. The Jews could not carry out crucifixion. So their goal was to somehow have Jesus arrested by the Romans and then press their case against Him, which is exactly what they did with the governor Pilate who was otherwise disposed to release Him. Governor was sometimes termed the prefect (chief magistrate) or procurator (person authorized to act for another) and here referring to Pilate the imperial provincial officer assigned by Rome over this district. See Who was Pontius Pilate? Deliver (3860) (paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. Paradidomi is the very verb used to describe the nefarious act of Judas and is translated appropriately as betray (betrayed, betraying) - Lk 22:4, 6, 21, 22, 48. Luke uses paradidomi to describe the successful "deliverance" of Jesus to Pilate, a feat which was orchestrated by the evil, hypocritical Jewish religious leaders... Luke 24:7+ saying that the Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.” Luke 24:20+ and how the chief priests and our rulers delivered Him to the sentence of death, and crucified Him. All of Luke's uses of paradidomi - Lk. 1:2; Lk. 4:6; Lk. 9:44; Lk. 10:22; Lk. 12:58; Lk. 18:32; Lk. 20:20; Lk. 21:12; Lk. 21:16; Lk. 22:4; Lk. 22:6; Lk. 22:21; Lk. 22:22; Lk. 22:48; Lk. 23:25; Lk. 24:7; Lk. 24:20; Acts 3:13; Acts 6:14; Acts 7:42; Acts 8:3; Acts 12:4; Acts 14:26; Acts 15:26; Acts 15:40; Acts 16:4; Acts 21:11; Acts 22:4; Acts 27:1; Acts 28:17 = Luke's last use describes Paul's being "delivered as a prisoner from Jerusalem into the hands of the Romans" who by tradition executed him even as they had His Lord, which was the ultimate "imitation" of Christ Paul called all believers to follow in 1 Cor 11:1-note (but of course Paul's death nor that of any Christian martyr has no atoning value as did the Lord Jesus Christ's substitutionary sacrifice!) Rule (746)(arche) strictly means primacy, the state of being first in importance and here is in the context of rank or position, so that this is the person who has the authority and the power. He is over this domain (the jurisdiction of Jerusalem and Judea). Authority (1849)(exousia from éxesti = it is permitted or is lawful) means the power to do something, the authority or rightto do it and so it can be summed up as the "right and the might," and from a human perspective refers to attributes which have been granted to the person. In this case the right and the might was granted to Pontius Pilate (for you skeptics see archaeology find with his name) the "Sixth Roman procurator of Judea, appointed in Tiberius Caesar in A.D. 25 or 26. The pagan historian Tacitus (Annals 15:44 - I cannot find this exact quote but die find the related quote below) writes: "Christ, while Tiberius was emperor, was capitally executed by the procurator Pontius Pilate." The procurator was generally a Roman knight, acting under the governor of a province as collector of the revenue, and judge in cases arising under it. But Pontius Pilate had full military and judicial authority in Judea, as being a small province attached to the larger Syria; he was responsible to the governor of Syria. (Faussett's Bible Dictionary) Quote from Tacitus (Annals 15:44 - scroll down to lower half of page) - Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular. Accordingly, an arrest was first made of all who pleaded guilty; then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination, when daylight had expired. James Smith - CHRIST AND THE SCEPTICS Luke 20:20–40 “I have a life in Christ to live, I have a death in Christ to die— And must I wait till science give All doubts a full reply? Nay, rather while the sea of doubt Is raging wildly round about, Questioning of life and death and sin, Let me but creep within Thy fold, O Christ, and at Thy feet, Take but the lowest seat.” —SHARP. The man is a fool who would suffer himself to be lifted up or cast down according to the length of his own shadow; but not more so than those who would set themselves, in the pride of their heart, against Christ, who is the wisdom of God. The chief priests and the scribes sought to lay hands on Him because He had spoken a parable against them. The light will always be against those who love the darkness (v. 19). We have here two different attempts to ensnare the Lord through His words; but in vain is the snare spread before Him. There is what we might call— I. The Tribute Trap. Is it lawful to give tribute to Caesar or no? It was— 1. CUNNINGLY SET. All the craft of hypocrisy and wickedness was employed to catch Him in His words. Other men were easily caught in this fashion. These deceivers “feign themselves just men” that they might more easily accomplish their diabolical business. Notice their buttery words: “Master, we know … that Thou teachest the way of God truly” (v. 21). The truth was in their lips, but hypocrisy was in their hearts. As no honey was to be put in the meat-offering, so no flattery could move Him who is the Truth and the Life. They expected a “Yes” or “No” to their pressing question. If he said “Yes,” then they would rouse the people against Him. If He said “No,” then they would speedily report Him to the Roman officials. It was— 2. QUICKLY DETECTED. But He perceived their craftiness, and said, “Why tempt ye Me?” There is no mask thick enough to hide our motives from His all-searching eye. It is a fearful thing to fall as hypocrites into the hands of the Living God. “Show Me a penny,” said the penniless Saviour, and as He turned it on His fingers He made that “image and superscription” to bring their wisdom to naught, and to humble their haughty pride. Learn how mighty little things become in His hands. Only a penny, but used of Christ it becomes a witness for Him that all the wisdom of men cannot gainsay. We sometimes say “a penny for your thought,” but let us give earnest heed to the thought connected with this penny. “Give to man the things that are man’s,” and “to God the things that are God’s!” If ye are Christ’s, then ye are not your own. Ye are bought with a price, therefore give to God the things that are His. Then came— II. The Resurrection Trap (vv. 27–40). It was— 1. SET BY THE SADDUCEES. This sect denies that there could be any resurrection, because to them it was contrary to reason. These Sadducees are the forefathers of our modern rationalists, who would limit the workings of God to the understanding of sin-blinded mortals. In referring to this woman who had been married seven times, they were presenting their cause in the strongest possible light, but their light was only the blackness of darkness of ignorance. 2. BROKEN BY CHRIST. The truth of God will always escape (like a bird) out of the snare of the fowler. In the world to come the children of God are equal to angels—they don’t need marriage to increase their happiness and bliss; they never enter into one another’s possessions there, because they “die no more.” And as touching the certainty of the resurrection, it is as sure as that the Lord is the God of Abraham, of Isaac, and of Jacob. They are living now, for Jehovah is not the God of the dead, but of the living? He who is our life beyond the grave can easily lift our bodies from the tomb and turn the corruptible into incorruption, and this mortal into immortality. “Thanks be unto God, who giveth us the victory through our Lord Jesus Christ.” Have faith in God. Luke 20:21 They questioned Him, saying, "Teacher, we know that You speak and teach correctly, and You are not partial to any, but teach the way of God in truth. Luke 20:21KJV And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly: Teacher Ps 12:2; 55:21; Jer 42:2,3; Mt 22:16; 26:49,50; Mark 12:14; John 3:2 we know that You speak and teach correctly 2 Cor 2:17; Galatians 1:10; 1 Th 2:4,5 You are not partial to any 2 Chronicles 19:7; Job 34:19; Acts 10:34,35; Galatians 2:6 Parallel passages - Matthew 22:15-22; Mark 12:13-17 Luke 20 Resources - Multiple Sermons and Commentaries Luke 20:20-26 Guile, Government, and God - Steven Cole Luke 20:19-26 The Diagnosis of the Christ Rejecters - John MacArthur THE SETUP: FALSE FLATTERY Flattery - excessive or insincere praise given especially to further one's own interests ; praise that is not sincere but is intended to get you something that you want ; the act of giving excessive compliments, generally for the purpose of ingratiating oneself with the subject. Historically, flattery has been used as a standard form of discourse when addressing a king or queen. Note that they make two attempts to set Jesus up: First, by flattery and second by asking Him a double-edged question. Hughes adds that "Their strategy was perfumed with flattery. Flattery is the reverse mirror-image of gossip. Gossip involves saying behind a person’s back what you would never say to his face. Flattery is saying to a person’s face what you would never say behind his back. How ingratiating their language was—like puffs from a perfume bottle: (squeeze) “Teacher, you’re always right.” (squeeze) “Preacher, you don’t play favorites. You show us the true way.” How sweet it seemed!" Like politicians, preachers are peculiarly susceptible to flattery. It is a professional titillation. A preacher, extravagantly flattered by a fawning parishioner, responds, “What you say is very kind, and of course, untrue. But tell me more about your thoughts …”Of course, Jesus, the Preacher, smelled it for what it was—the stench of duplicity. Jesus well knew the wisdom of the Word: “a flattering mouth works ruin” (Proverbs 26:28). “Whoever flatters his neighbor is spreading a net for his feet” (Proverbs 29:5). “May the LORD cut off all flattering lips” (Psalm 12:3). (Ibid) They questioned Him, saying "teacher (didaskalos), we know that You speak and teach correctly - They are saying we know Your teaching is "orthodox" ("correctly" = orthos as discussed below). Well, if they knew that, then why didn't they believe it? Of course, the heart of the issue is always an issue of the heart! They had spiritual "heart disease," which is the worst kind, because only a supernatural heart transplant can cure this eternally fatal condition. Mark 12:14 has "we know that you are truthful" which is alethes signifying that He was true in the sense that He could not lie. How fascinating since these tricksters are "lying through their teeth" as we might say today! Steven
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Hughes - Our attitude toward Jesus is everything. We will either fall or rise according to our faith or lack of faith in Him. If we fall over Him, He will fall on us, bringing eternal destruction upon our souls. (See Luke: That You May Know the Truth) Scatter like dust (3039)(likmao from likmos = a winnowing fan) means to winnow chaff from grain, to blow away like chaff, to sweep out of sight or out of existence (those who reject Christ won't cease to exist, but they will cease to exist in the presence of God's glory!). The only other NT use is Mt 21:44 in the same context as Luke's use. TDNT (borrow) - likmáō means a. “to winnow,” b. “to scatter,” and c. “to pulverize.” In the OT winnowing is a common figure for temporary (Ezek. 36:19ff.) or final (Jer. 15:7) judgment. The only NT instance is in Lk. 20:18 par. Mt. 21:44, where the meaning is “to pulverize” and the point is the ineluctability of the judgment which the rejected stone will bring on unbelief (cf. Dan. 2:34–35; Is. 8:14). Gilbrant - In the Septuagint likmaō normally translates the Hebrew word zārâh, “to winnow.” The winnowing can be literal (Ruth 3:2) or figurative (Amos 9:9). Used figuratively, winnowing almost always refers to judgment. Judgment is also expressed in another rendering of likmaō, “to blow apart” or “to scatter,” as in Job 27:21 and Ezekiel 36:19. From the idea of scattering that which is worthless (i.e., chaff) comes a final definition for this verb, “to grind to powder” or “to destroy,” as in Daniel 2:44. This translation of likmaō also connotes judgment. Likmaō appears in the New Testament only twice (Matthew 21:44; Luke 20:18), but its translation in these parallel verses is debatable. A reference to winnowing does not seem to fit their overall meaning since the falling stone would be more likely to destroy than to winnow. Both the meaning of the passages and a similar use of likmaō in a post-New Testament text indicate that this verb can be translated “to crush” or “to grind to powder” (cf. Bauer). No matter which rendering is accepted, the New Testament uses of likmaō create a vivid picture of judgment. (Complete Biblical Library) Likmao - 18x in 18v in the Septuagint (Lxx) - Ruth 3:2; Job 27:21; Isa. 17:13; Isa. 30:22; Isa. 30:24; Isa. 41:16; Jer. 31:10; Jer. 49:32; Ezek. 26:4; Ezek. 29:12; Ezek. 30:23; Ezek. 30:26; Ezek. 36:19; Dan. 2:44; Amos 9:9; Ruth 3:2 “Now is not Boaz our kinsman, with whose maids you were? Behold, he winnows (Lxx = likmao) barley at the threshing floor tonight. Amos 9:9 For behold, I am commanding, And I will shake the house of Israel among all nations As grain is shaken in a sieve, But not a kernel will fall to the ground. Comment - This passage speaks of the time of Jacob's trouble in which the Jews will be shaken in a sieve and a remnant of believing Jews will be preserved when the Stone returns in Daniel 2:44-45-note. In this section Jesus is clearly appealing to and applying Old Testament Messianic Scriptures. The exact OT source of this text is debated but there is no question that Jesus' statement certainly brings to mind Daniel's interpretation of Nebuchadnezzar's dream of the great statute that was struck by the Stone. In that passage the emphasis was on the Stone striking, not the Jews, but the Gentile world powers, an apt description of the "Triumphal Entry" of the Conquering King at His Second Coming when He crushes all opposition and judges all who have rejected Him as the Cornerstone of the salvation (cf Rev 19:11-21+). “You continued looking until a STONE (CHRIST) was cut out without hands (= SUPERNATURAL ORIGIN ~ THE VIRGIN BIRTH), and it struck the statue on its feet of iron and clay and crushed them. 35 “Then the iron, the clay, the bronze, the silver and the gold were crushed all at the same time and became like chaff from the summer threshing floors; and the wind carried them away so that not a trace of them was found. But the STONE that struck the statue became a great mountain (SPEAKS OF A KINGDOM, SPECIFICALLY THE KINGDOM OF GOD OR MESSIANIC KINGDOM) and filled the whole earth (MESSIAH WILL RULE THE WORLD IN THE MILLENNIUM).(Da 2:34-35+) “In the days of those kings (WHAT KINGS? TOE STAGE = 10 NATION CONFEDERACY - see Da 2:41-note) the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush (Lxx = likmao - "grind to powder") and put an end to all these kingdoms (SPEAKING SPECIFICALLY TO THE GENTILE WORLD KINGDOMS THAT HAVE DOMINATED WORLD HISTORY SINCE BABYLON DESTROYED JERUSALEM AND BROUGHT IN THE TIMES OF THE GENTILES - See note Lk 21:24), but it (THE KINGDOM OF GOD) will itself endure forever. 45 “Inasmuch as you saw that a STONE was cut out of the mountain without hands and that it crushed the iron, the bronze, the clay, the silver and the gold, the great God has made known to the king what will take place in the future; so the dream is true and its interpretation is trustworthy.” (Dan 2:44–45+) Here is another Old Testament passage that relates to Jesus' declaration... Isaiah 8:14-15+ “Then He shall become a SANCTUARY; But to both the houses of Israel, a STONE to strike and a rock to stumble over, And a snare and a trap for the inhabitants of Jerusalem. 15 “Many will stumble over them, Then they will fall and be broken; They will even be snared and caught.” Comment - Ponder the striking metaphors used to describe Messiah. Either He is your "Sanctuary" in which you will be eternally safe and secure or He is the "Stone" over which you will stumble into the Lake of fire and eternal punishment? Paul refers to Christ as the Stone that Jews stumbled over in Romans... What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, even the righteousness which is by faith; 31 but Israel, pursuing a law of righteousness (TRIED TO ATTAIN RIGHT STANDING WITH GOD BY KEEPING THE LAW), did not arrive at that law. Why? Because they did not pursue it by faith, but as though it were by works. (THE RESULT OF TRYING TO ESTABLISH THEIR OWN RIGHTEOUSNESS RESULTED IN THEM STUMBLING) They stumbled over the stumbling stone (JESUS), just as it is written, “BEHOLD, I LAY IN ZION A STONE OF STUMBLING AND A ROCK OF OFFENSE, AND HE WHO BELIEVES IN HIM WILL NOT BE DISAPPOINTED.” (Romans 9:30-33+) Comment: Paul is quoting from Isaiah 28:16 and Isaiah 8:14, both passages which allude to Christ as the Stone. Paul alluded to Christ as a Stone of stumbling but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness,(1 Cor. 1:23+) In his first epistle Peter wrote For this is contained in Scripture: “BEHOLD, I LAY IN ZION A CHOICE STONE, A PRECIOUS CORNER [stone], AND HE WHO BELIEVES IN HIM WILL NOT BE DISAPPOINTED.” 7 This precious value, then, is for you who believe; but for those who disbelieve, “THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE VERY CORNER [stone]” 8 and, “A STONE OF STUMBLING AND A ROCK OF OFFENSE”; for they stumble because they are disobedient to the word, and to this doom they were also appointed. (1 Peter 2:6-8+) Comment on a stone of stumbling - A stone that people could trip over as they traveled down a road, in the case of rejecters, a "road" which would lead to eternal death, the most horrible aspect of which is separation from the presence of God Himself (2Th 1:7-10+)! Steven
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Hughes - Did Team Sanhedrin get the message? Oh yes! They recognized a spiritual slam dunk when they saw one. They understood the parable/allegory and understood its implications. They knew it threatened the giving of the vineyard/Israel to new leadership. They understood Jesus’ application of some famous Old Testament passages. They got it—but tragically they didn’t believe it for a second....They set themselves to fulfill the parable to the letter—to throw him “out of the vineyard and kill him” (Lk 20:15). Golgotha, where Jesus was crucified, was outside the city (cf. John 19:17; Hebrews 13:12, 13). (See Luke: That You May Know the Truth) Matthew and Mark have. "When the chief priests and the Pharisees heard His parables (MATTHEW INCLUDES the Parable of the Two Sons = Mt 21:28-32), they understood that He was speaking about them. 46 When they sought to seize Him, they feared the people, because they considered Him to be a prophet. (Mt 21:45-46) And they were seeking to seize Him, and yet they feared the people, for they understood that He spoke the parable against them. And so they left Him and went away. (Mark 12:12) And so they left Him and went away - The went away but not to sulk but to plot and ultimately to plot successfully. As John
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Hughes - The silver denarius, weighing 3.8 grams, had been in use in the Roman world since 268 B.C. and continued to be used into the reign of L. Septimius Severus (A.D. 193–211). Denarii bore the head of Tabors and the inscription TI. CAESAR DIVI AVG. F. AVGVSTVS (Tabors Caesar, son of the divine Augustus, Augustus). (Ibid) Gilbrant - Dēnarion is actually a Greek transliteration of the Latin denarius, a silver coin minted by the Romans from 268 B.C. until around A.D. 200. The term is not found in the Septuagint. Gradually, by the time of Diocletian, the Roman denarius replaced the Greek drachma. Diocletian actually reintroduced the denarius as an equivalent to the drachma (Moulton-Milligan). Its value is relative; it equaled approximately 1 day’s wage during the New Testament period (Matthew 20:2,9,10,13) and weighed about 3.8 grams (“Denarius,” Interpreters’ Dictionary of the Bible 1:824). The term itself occurs only in the Gospels and in Revelation (e.g., Mark 6:37; Luke 7:41; 10:35; John 6:7; 12:5; Revelation 6:6), and it always denotes the piece of money. The phrases “a quart of wheat for a denarius, three quarts of barley for a denarius” (RSV, Revelation 6:6) depict the hardship of obtaining the necessities of life. The real value of luxuries like oil and wine will be exposed then—their price will be unaffected. (Complete Biblical Library) NET Note - The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it. Julius Caesar was the first to have his image struck on the Roman coin. Tiberius was emperor at this time so presumably his image was on the coin. This was a denarius of Caesar, [dinarah kesar-anah] as it is termed in the Talmud; and Jesus' point is that consequently this was respecting the tribute required by the Roman government. Denarius - 16x in 15v - denarii (7), denarius (9). No uses in the Septuagint. Matt. 18:28; Matt. 20:2; Matt. 20:9; Matt. 20:10; Matt. 20:13; Matt. 22:19; Mk. 6:37; Mk. 12:15; Mk. 14:5; Lk. 7:41; Lk. 10:35; Lk. 20:24; Jn. 6:7; Jn. 12:5; Rev. 6:6 To any Jews (possibly excepting the Herodians) the denarius was an abomination which was in direct conflict with Exodus 20:4 in which God commanded "You shall not make for yourself an idol, or any likeness (Lxx = eidolon = iodl) of what is in heaven above or on the earth beneath or in the water under the earth." In short, the denarius with the imprint of "divine Augustus" on one side and Pontifex Maximus on the other side was blasphemous to the Jews! Likeness (1504)(eikon) properly, "mirror-like representation," i.e. what is very close in resemblance. Eikon is an artistic representation, as one might see on a coin in the present context. Colossians 1:15 describes Jesus as "the image (eikon) of the invisible God" a living manifestation of the true God which stands in radical contrast to the eikon of the ruling Caesar on the denarius who claimed to be god! Eikon is the same Greek word is used in in the Lxx of Gen 1:26 to describe man made in the “image” of God. NET Note - Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life. Hughes - One side bore the head of Caesar and the abbreviated inscription TI. CAESAR DIVI AVG. F. AVGVSTVS (“Tibirius Caesar, son of the divine Augustus, Augustus”). The denarius was the amount that had to be paid into the Roman fiscus (treasury) by all adult men and women just for the privilege of existing. It could only be paid with that coin bearing Caesar’s image and inscription. (Ibid) Inscription (1923)(epigraphe from epí = on, upon + grápho = write. Epigraphy = study of inscriptions or epigraphs) means writing upon something and in the NT refers to inscriptions concerning the leader of the world system at that time (Caesar) and the Leader of the Jews (and the world), Jesus. Mark 15:26 The inscription of the charge against Him read, “THE KING OF THE JEWS.” Luke 23:38-note Now there was also an inscription above Him, “THIS IS THE KING OF THE JEWS.” Epigraphe - Matt. 22:20; Mk. 12:16; Mk. 15:26; Lk. 20:24; Lk. 23:38 Epigraphe is not found in the Septuagint. Caesar's (2541)(kaisar of Latin origin) refers to the emperor of Rome. It was originally a surname of Julius Caesar, later taken as a title by the chief Roman ruler. Zodhiates on Caesar - The title taken by each of the Roman emperors, e.g., Augustus Caesar who reigned when the Lord Jesus was born (Luke 2:1); his successor Tiberius Caesar, who reigned from a.d. 14-37 (Luke 3:1); Claudius Caesar, from a.d. 41-54 (Acts 11:28; 18:2); Nero, under whom Peter and Paul were martyred, a.d. 54-68 (Phil. 4:22); Domitian was Caesar from a.d. 81-96, and under him John was exiled to Patmos. Caesar is mentioned by the Lord Jesus in Luke 20:22-25, both literally as referring to Tiberius Caesar and figuratively as meaning any earthly ruler. The name Caesar came to be used as a symbol of the state in general and is often used in this sense in the NT (Matt. 22:17, 21; Mark 12:14, 16, 17; Luke 20:22, 24, 25). (Complete Word Study Dictionary – New Testament) David
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Hughes - They did this by taking payment from widows for legal aid even though such payments were prohibited, cheating inexperienced widows of their inheritance, living off the hospitality of lonely women, mismanaging widows’property who had dedicated themselves to service in the temple, and accepting money from the naive elderly in exchange for special prayer. (Ibid)
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Hughes - Hearers could sense the disgust in Jesus’ voice as he described his antagonists to their faces as gliding about in their resplendent power outfits, receiving the obeisance of the masses in the marketplace, sitting facing the congregation with other-world expressions on their faces, reading the Torah in sonorous Hebrew. Masters of ecclesiastical cant, they were proud lovers of self!....As Joseph Bayly observed, “No person can foster the impression that he/she is great, then exalt a great God.” (Ibid)
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Hughes - When pride is paired with greed, prayers will be ostentatious...Prayers like these are not from the heart, regardless of their length. Such intercessory offerings can come from the most eminent sources, like the archbishop who died of surprise when God answered him back! DEGREES OF CONDEMNATION AND MISERY IN HELL!
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Hughes applies this principle to those who preach and teach (of course not meaning that they will go to hell) -The Apostle James, the Lord’s brother, wrote similarly, “Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judged more strictly” (James 3:1). If we claim to have a full knowledge of God’s Word for his people, and further claim that we are charged to deliver it, we are more responsible to deliver it clearly and obey it. I, by virtue of my professed calling and study of God’s Word and having had the privilege of receiving more knowledge of God’s Word than many Christians, will undergo a stricter judgment. Increased responsibility means increased accountability. (ED: IT IS TRUTH LIKE THIS THAT MAKES ME CONSIDER QUITTING WRITING ON THE WEBSITE!) (See Luke That You May Know the Truth) Here is the principle to which Hughes is referring From everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask all the more. (Luke 12:48+). Notice that while Hell is a place of horrible conscious torment for all inhabitants, for some (like the scribes in this context) it will be bring even a greater degree of punishment! Woe!
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Hughes adds that "Obedience involves conscious listening. If you do not really listen, you cannot really obey. That is why parents are always saying, “Listen to me!” The idea is to listen under with the intent to understand and do it... Much of this is a matter of attitude. We are not to be like the little boy who misbehaved and was told by his teacher to sit in the corner, which he did with grudging obedience, all the while saying to himself, “I’m sitting down on the outside, but I’m standing up on the inside!” (Ephesians: The Mystery of the Body of Christ. Crossway Books) Another important sense of akouo is not just to hear the sound of words, but to hear with understanding or to heed. English definitions of the word to heed = to consider someone's advice or warning and do what they suggest; to give careful attention to someone's advice or warning; to regard with care; to take notice of; to attend to. There is obviously overlap with the preceding nuance of hearing and obeying, for hearing with understanding may call for one to obey (cf Mt 11:15). One of the first uses with this nuance is found in the Septuagint of Ge 11:7 “Come, let Us go down and there confuse their language, so that they will not understand (Lxx = akouo) one another’s speech.” Seven times Jesus uses akouo in the Revelation saying "He who has an ear, let him hear what the Spirit says to the churches." (Rev 2:7,11,17,29-note; Rev 3:6,13, 22-note; cp Mt 11:15 = “He who has ears to hear, let him hear" or as the NET translates it "The one who has ears had better listen!") These uses clearly speak of grasping or understanding what the Spirit says, but of course the implication is that the only way to truly understand what one hears is to have a "spiritual mindset," in short to be born again. The "natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised." (1 Cor 2:14-note) Stephen said it this way (and it got him stoned!) - "You men who are stiff-necked and uncircumcised in heart (see excursus on Circumcision) and ears are always resisting the Holy Spirit; you are doing just as your fathers did." (Acts 7:51) Men with uncircumcised ears cannot generally hear and understand spiritual truth! And yet in this particular parable in Luke 20, the religious leaders understood that Jesus was speaking about them! To hear with the additional sense of to understand or to comprehend as in the following passages... Mt. 5:33, 38, 43; 7:24, 26; 8:10; 11:4; 12:24, 42; 13:20, 22, 23, 43; 14:1, 13; 15:10, 12; 17:6; 19:22, 25; 20:24; 21:16, 33, 45; 22:7, 22, 33, 34; 24:6; 26:65; 27:13, 47; Mark 2:17; 3:8, 21; 4:9, 12, 15, 16, 18, 20, 23, 24; 5:36; 6:2; 6:29, 55; 7:16; 8:18; 9:7; 11:14, 18; 12:28; 13:7; 14:11, 58; 15:35; 16:11; Luke 1:41, 58, 66; 2:18, 20, 46, 47; 4:23, 28; 5:15; 6:17, 47, 49; 7:22, 29; 8:8, 10, 12-15, 18, 21, 50; 9:7, 9, 35; 10:24; 11:28; 14:15, 35; 15:25; 16:2, 14; 18:6, 22, 23, 26, 36; 19:11; 20:16; 21:9, 38; 22:71; 23:6, 8; John 1:37, 40; 3:29, 32; 4:1, 42, 47; 5:25, 28, 30, 37; 6:45; 7:32, 40; 8:9; 9:27, 32, 35, 40; 10:3, 8, 16, 20, 27; 11:4, 6, 20, 29; 12:12, 18, 34; 14:24; 16:13; 18:21; 19:8, 13; 21:7; Acts 2:6, 8, 11, 33, 37; 4:4, 24; 5:5, 11, 21, 24, 33; 6:11, 14; 7:2, 12, 34, 37, 54; 8:6, 14, 30; 9:4, 7, 13, 21, 38; 10:22, 33, 44, 46; 11:1, 7, 18; 13:7, 16, 44, 48; 14:9; 15:7, 13; 16:14, 38; 17:8, 21, 32; 18:8, 26; 19:2, 5, 10, 26, 28; 21:12, 20, 22; 22:1, 2, 7, 9, 14, 15, 22, 26; 23:16; 24:4, 22, 24; 26:3, 14, 29; 28:15, 22, 26-28; Ro 15:21; 1 Cor. 2:9; 11:18; 2 Cor. 12:4; Gal. 1:13, 23; Eph. 1:13, 15; 3:2; 4:21, 29; Phil. 1:27, 30; 2:26; 4:9; Col. 1:4, 6, 9, 23; 2 Th 3:11; 1 Ti 4:16; 2 Tim. 1:13; 2:2, 14; 4:17; Phile. 1:5; Heb. 2:3; 3:7, 15, 16; 4:2, 7; 12:19; James 1:19; 2:5; 5:11; 2 Pet. 1:18; 1 John 1:1, 3, 5; 2:18; 3:11; 4:3; 2 John 1:6; 3 John 1:4; Rev. 1:3, 10; 3:3, 20; 4:1; 5:11, 1 To listen (listen(24), listened(1), listeners(1), listening(14), listens(5)) meaning to hear with intention or attention, to concentrate on hearing something, to give attention to a sound (in NT especially something spoken), to pay attention to a sound, to hearken to. Mt 17:5 (cf Mk 9:7, Lk 9:35) = This is My beloved Son with whom I am well-pleased; listen (pres imperative-keep listening) to Him! Mt 18:15 = if he listens to you, you have won your brother." (cf Mt 18:16, 17) Mt 21:33 = Listen (aorist imperative = Listen now!) to another parable" (Includes the idea of listen with understanding) Mk 4:3 = Listen (present imperative - keep on listening) to this! Behold, the sower went out to sow." Mk 6:11 = any place that does not receive you or listen to you" Mk 6:20 = when he heard (akouo) him, he was very perplexed; but he used to enjoy listening to him." Mk 7:14 = Listen (aorist imperative = Listen now!) to Me all of you, and understand (suniemi)" Mk 12:29 = HEAR (present imperative - keep on hearing), O ISRAEL! THE LORD OUR GOD IS ONE LORD", Mk 12:37 = the large crowd enjoyed listening to Him" Lk 2:46 = both listening to them and asking them questions. Lk 5:1 = while the crowd was pressing around Him and listening to the word of God Lk 8:18 = So take care how you listen Lk 10:16 = The one who listens to you listens to Me, Lk 10:39 = Mary (cf Lydia - Acts 16:14), who was seated at the Lord’s feet, listening to His word." Lk 15:1 = Now all the tax collectors and the sinners were coming near Him to listen to Him. Lk 16:31 = ‘If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dea Lk 19:11 (cf Lk 20:45) = While they were listening to these things, Jesus went on to tell a parable Lk 21:38 = And all the people would get up early in the morning to come to Him in the temple to listen to Him. Jn 9:27 = I told you already and you did not listen; why do you want to hear it again? Acts 2:22 = Men of Israel, listen (aorist imperative = Listen closely now!) to these words: Jesus the Nazarene..." Acts 10:44 = the Holy Spirit fell upon all those who were listening to the message." Acts 13:16 = Men of Israel, and you who fear God (Gentile God fearers), listen (aorist imperative = Listen closely now!): Acts 15:12 = All the people kept silent, and they were listening to Barnabas and Paul as they were relating what signs Acts 15:13 = After they had stopped speaking James answered, saying “Brethren listen (aorist imperative = Listen closely!) to me. Acts 16:14 = A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening;| Acts 16:25 = Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them; Acts 22:22 = They listened to him up to this statement, and then they raised their voices and said, “Away with such a fellow...." Acts 26:3 = therefore I beg you (King Agrippa) to listen to me patiently. Acts 28:28 = Therefore let it be known to you (Jews) that this salvation of God has been sent to the Gentiles; they will also listen. Gilbrant - means to hear the sound of something or someone, to hear in the sense of understanding or to hear with the idea of obedience. In the NT, akouō usually refers simply to hearing (e.g., Mt 14:1), but sometimes under the influence of the Septuagint it shows a meaning of “to understand” or “to obey.” This sense is conveyed in several uses, including: Jesus’ common remark, “He who has ears to hear (akouō), let him hear (akouō)” (e.g., Matt 11:15; of the Spirit in Rev 2:7, 11, 17, etc.); the voice from heaven at the transfiguration that said, “This is my beloved Son. Listen (akouō) to him,” (Mark 9:7); and Jesus’ sayings in John about the sheep listening (akouō) to the shepherd, but not to thieves or robbers (John 10:8; 16). When the Sanhedrin commanded Peter and John to stop teaching about Jesus, they said they had to listen (akouō) to God rather than to the Sanhedrin. Gilbrant notes that "Within the many ancient religions “hearing” played an important role, but there were essential differences between Greco-Roman religions and the Jewish and Christian concept of hearing. The Grecian religions stressed seeing above hearing the divine. The Old and New Testaments, on the other hand, emphasize strongly the necessity of listening to or hearing God. In the Septuagint akouein translates the Hebrew shama’, which became a virtual trademark of the Jewish religion and was recited throughout the day (“Hear O Israel,” Dt 6:4). The word may indicate mere “apprehension of sound” (2 Sa 15:10), but it essentially describes the relationship between God and man. God addresses mankind through words, especially the Word. Therefore it is mandatory “to hear” Him. As noted above, this is verified by “Hear O Israel: The Lord our God is One” (Dt 6:4, 5:1; Jer 2:4; 7:2). The familiar formulas of the Old Testament, “Thus says the Lord” (Isa 45:1; 50:1), and “to whom the word of the Lord came” (Jer 1:2; 2:1) imply that “hearing” has taken place. In the Old Testament hearing and doing (i.e., obedience) are closely related (Ex 19:5,8; Dt 28:1; 30:11-14). Some hear without understanding (Isa 6:9ff.; Ezek 12:2; cf. Mt 13:14; Acts 29:16). (Complete Biblical Library) Wayne Detzler (Borrow New Testament Words in Today's Language) - The early Greeks used akouo to describe four separate things. First, it represented the sense of hearing (hearing in contrast with deafness). Second, it spoke of the act of hearing (a student was hearing the lecture). Third, it was used for the organ of hearing (the ear). Fourth, it spoke of the content of hearing (a court hearing). In the Septuagint, the Greek Old Testament, the word hearing was almost equal to obedience. It was believed that once a person had really heard the Word of God, obedience would usually follow. In the New Testament the word akouo fills several roles. First, it speaks of perception. Jesus pronounced a special blessing on those who heard His words (Matt. 13:16; Mark 4:23). In fact, the Lord made deaf people hear and the dumb speak (Mark 7:37), and those miracles served to confirm His claim to deity (Luke 7:22). A second aspect of hearing is communication, when a listener hears what is said. Jesus used the illustration of a man who heard the Word and responded immediately, in His Parable of the Sower and the Seed (Matt. 13:20). However, that person gave only superficial response to the Gospel. Jesus issued a strong condemnation of those who refused to hear the Gospel message when the disciples delivered it (10:14). Only spiritually sensitive people hear the communication of God's Word (John 8:47). Relationship defines the third aspect of hearing. Those who have a relationship with one another hear in a special way. Because God claimed Jesus Christ as His beloved Son, the disciples who followed Him were commanded to hear what He said (Matt. 17:5; Luke 9:35). Even the dead shall hear the voice of their Redeemer and respond (John 5:25). By the same token Jesus' followers hear His voice, just as sheep hear their shepherd's voice (John 10:1-8). John confirmed, in his first epistle, that the disciples had heard Jesus (1 John 1:3-5). This relationship also holds true for subsequent Christians. At the end of his life on earth Paul wrote his final letter to Timothy, who had been his close companion. Paul reminded Timothy to pass on what he had heard, and to make provision for others to pass it on. Hearing is the foundation of Christian living and teaching (2 Tim. 2:2). A fourth feature of hearing is attention, listening carefully to what is said. It is possible to hear casually without listening carefully. The disciples heard the teachings of Jesus Christ and listened attentively, even when they found His words hard to comprehend (Mark 14:58). At Pentecost people from various lands listened carefully and understood the message, because God worked a miracle of communication, enabling the Christians to speak in foreign languages (Acts 2:6). Paul got a careful hearing by two attentive judges when he came to trial (Acts 24:4; 26:3). The emphasis of these passages falls clearly on careful listening to a judicial procedure. The same word was used by Paul in his defense before the people. He recalled how the Lord spoke to him on the Damascus Road. At that time Paul listened carefully, and he comprehended the sense of the divine message (Acts 22:9). In a real sense God communicated with Paul, and he heard what God was saying. Hearing is therefore an elastic word. It can mean that one simply hears a sound, like a bump in the night. But it can also mean the intensive listening by which we hear exactly what is being said and respond by acting accordingly. At any rate, it is important that we listen to the Lord, as He listens to us when we pray....It is important for us to hear God when He speaks. E. Stanley Jones (1884-1973), a devoted missionary evangelist to India, put it in these words: "In the pure, strong hours of the morning, when the soul of the day is at its best, lean upon the windowsill of God and look into His face, and get the orders for the day. Then go out into the day with the sense of a hand upon your shoulder and not a chip." Another great Christian was the Scottish preacher Robert Murray McCheyne (1813-43), who also spoke of hearing in an even more meaningful way: "If I could hear Christ praying for me in the next room, I would not fear a million enemies. Yet distance makes no difference. He is praying for me." Perhaps the hymn-writer E. Mary Grimes (1868-1927) said it best when she wrote: Speak, Lord, in the stillness, While I wait on Thee; Hushed my heart to listen In expectancy. Speak, 0 blessed Master, In this quiet hour; Let me see Thy face, Lord, Feel Thy touch of power. Akouo is the root of several other Greek verbs: akoḗ (189), hearing; diakoúō (1251), to hear through, hear fully; eisakoúō (1522), to listen to, to hear and obey; epakoúō (1873), to listen to, hear with favor on an occasion; parakoúō (3878), to overhear or hear amiss; proakoúō (4257), to hear before; hupakoúō (5219), to obey. Akouo - 428x in 398v - come to...ears(1), every(1), give heed(2), grant(1), hear(115), heard(216), hearers(1), hearing(24), hears(21), heed(2), listen(24), listened(1), listeners(1), listening(14), listens(5), reached(1), reported(1), understand(1), understands(1). Mt. 2:3,9,18,22; 4:12; 5:21,27,33,38,43; 7:24,26; 8:10; 9:12; 10:14,27; 11:2,4-5,15; 12:19,24,42; 13:9,13-15,22-23,43; 14:1,13; 15:10,12; 17:5-6; 18:15-16; 19:22,25; 20:24,30; 21:16,33,45; 22:22,33-34; 24:6; 26:65; 27:13,47; 28:14; Mk. 2:1,17; 3:8,21; 4:3,9,12,15-16,18,20,23-24,33; 5:27; 6:2,11,14,16,20,29,55; 7:14,16,25,37; 8:18; 9:7; 10:41,47; 11:14,18; 12:28-29,37; 13:7; 14:11,58,64; 15:35; 16:11; Lk. 1:41,58,66; 2:18,20,46-47; 4:23,28; 5:1,15; 6:18,27,47,49; 7:3,9,22,29; 8:8,10,12-15,18,21,50; 9:7,9,35; 10:16,24,39; 11:28,31; 12:3; 14:15,35; 15:1,25; 16:2,14,29,31; 18:6,22-23,26,36; 19:11,48; 20:16,45; 21:9,38; 22:71; 23:6,8; Jn. 1:37,40; 3:8,29,32; 4:1,42,47; 5:24-25,28,30,37; 6:45,60; 7:32,40,51; 8:9,26,38,40,43,47; 9:27,31-32,35,40; 10:3,8,16,20,27; 11:4,6,20,29,41-42; 12:12,18,29,34,47; 14:24,28; 15:15; 16:13; 18:21,37; 19:8,13; 21:7; Acts 1:4; 2:6,8,11,22,33,37; 3:22-23; 4:4,19-20,24; 5:5,11,21,24,33; 6:11,14; 7:2,12,34,54; 8:6,14,30; 9:4,7,13,21,38; 10:22,33,44,46; 11:1,7,18,22; 13:7,16,44,48; 14:9,14; 15:7,12-13,24; 16:14,38; 17:8,21,32; 18:8,26; 19:2,5,10,26,28; 21:12,20,22; 22:1-2,7,9,14-15,22,26; 23:16; 24:4,24; 25:22; 26:3,14,29; 28:15,22,26-28; Rom. 10:14,18; 11:8; 15:21; 1 Co. 2:9; 5:1; 11:18; 14:2; 2 Co. 12:4,6; Gal. 1:13,23; 4:21; Eph. 1:13,15; 3:2; 4:21,29; Phil. 1:27,30; 2:26; 4:9; Col. 1:4,6,9,23; 1 Thess. 2:13; 2 Thess. 3:11; 1 Tim. 4:16; 2 Tim. 1:13; 2:2,14; 4:17; Phlm. 1:5; Heb. 2:1,3; 3:7,15-16; 4:2,7; 12:19; Jas. 1:19; 2:5; 5:11; 2 Pet. 1:18; 1 Jn. 1:1,3,5; 2:7,18,24; 3:11; 4:3,5-6; 5:14-15; 2 Jn. 1:6; 3 Jn. 1:4; Rev. 1:3,10; 2:7,11,17,29; 3:3,6,13,20,22; 4:1; 5:11,13; 6:1,3,5-7; 7:4; 8:13; 9:13,16,20; 10:4,8; 11:12; 12:10; 13:9; 14:2,13; 16:1,5,7; 18:4,22-23; 19:1,6; 21:3; 22:8,17-18 Akouo - 1060x in 992v in the Septuagint - Gen. 3:8,10,17; 4:23; 11:7; 14:14; 18:10; 21:6,12,26; 23:6,8,10-11,13,15-16; 24:30,52; 27:5-6,8,34,43; 28:7; 29:13,33; 31:1; 34:5,7; 35:22; 37:6,17,21,27; 39:15,18-19; 41:15; 42:2,23; 43:25; 45:2; 47:5; 49:2; Exod. 2:15; 3:7; 15:14,26; 18:1,19,24; 19:5,8-9; 23:13,22; 24:3,7; 32:17-18; 33:4; Lev. 5:1; 10:20; 24:14; Num. 7:89; 9:8; 11:1,10; 12:2,6; 14:13-15,27; 16:4; 20:10; 21:1; 22:36; 23:18; 24:4,16; 30:4-5,7-8,11-12,14-15; 33:40; Deut. 1:17,34; 2:25; 4:1,6,10,12,28,32-33,36; 5:1,23ff; 6:3-4; 7:12; 8:20; 9:1-2; 11:22,27-28; 12:28; 13:3-4,11-12,18; 17:13; 18:14-16,19; 19:9,20; 20:3; 21:21; 27:9; 28:2,13,49; 29:4,19; 30:12; 31:12-13; 32:1; Jos. 1:17-18; 2:10-11; 3:9; 5:1; 6:10,20; 7:9; 9:1,3,9,11,16; 10:1; 11:1; 14:12; 22:2,11,30; 24:24,27; Jdg. 3:4; 5:3,16; 7:11,15; 9:7,30,46; 11:10,17,28; 14:13; 18:25; 19:25; 20:3,13; Ruth 1:6; 2:8; 1 Sam. 1:13; 2:22-25; 3:9-11; 4:6,14,19; 7:7; 8:7,9,19,21-22; 9:27; 11:6; 12:1,14-15; 13:3-4; 14:22,27; 15:1,14,19-20,22,24; 16:2; 17:11; 19:6; 22:1,6-7,12; 23:10-11,25; 24:9; 25:4,7,24,35,39; 26:19; 28:18,21-23; 31:11; 2 Sam. 3:28; 4:1; 5:17,24; 7:22; 8:9; 10:7; 11:26; 13:14,16,21; 14:16-17; 15:3,10,35-36; 16:21; 17:5,9; 18:5; 19:2,35; 20:16-17; 22:45; 1 Ki. 1:11,41,45; 3:1,9,28; 5:7-8; 6:7; 8:28; 9:3; 10:1,6-8,24; 11:21,43; 12:15-16,20,24; 13:4,26; 15:20-21; 16:16; 19:13; 20:8,25,36; 21:15-16; 22:19; 2 Ki. 3:21; 5:8; 6:30; 7:1; 9:13,30; 11:13; 14:11; 16:9; 17:14,40; 18:12,26,28,31-32; 19:1,4,6-9,11,16,20; 20:5,12,16; 21:9,12; 22:11,13,18-19; 25:23; 1 Chr. 10:11; 14:8,15; 15:19; 17:20; 18:9; 19:8; 28:2; 2 Chr. 6:20-21,35,39; 7:12; 9:1,5-7,23; 10:2,15-16; 13:4; 15:2,8; 16:4-5; 18:18,27; 20:9,15,20,29; 23:12; 24:19; 25:20; 26:15; 28:11; 29:5; 34:19,26-27; 35:22; Ezr. 3:13; 4:1; 9:3; Neh. 1:4,6; 2:10,19; 4:1,4,7,15,20; 5:6; 6:1,6,16; 8:2,9; 9:9,16,27,29; 12:42-43; 13:3,27; Est. 1:1,18,20; 2:8; 4:4,17; 7:8; Job 2:11; 3:18; 4:16; 5:27; 13:1,6,17; 15:8,17; 16:2; 20:3; 21:2; 26:14; 28:22; 29:10-11,21; 31:30,35; 32:10-11; 33:1,8,31,33; 34:2,10,16,34; 36:11; 37:2,4; 39:7; 40:4; 42:4-5,11; Ps. 18:6; 19:3; 26:7; 30:10; 31:13; 34:2,11; 38:13-14; 44:1; 45:10; 48:8; 49:1; 50:7; 59:7; 62:11; 66:16; 78:3,21,59; 81:5,8,11,13; 85:8; 92:11; 94:9; 95:7; 97:8; 102:20; 103:20; 115:6; 119:149; 132:6; 138:1,4; 141:6; Prov. 1:5,8,33; 4:1,10; 5:7,13; 7:24; 8:32; 16:21; 18:13; 19:20; 20:12; 22:17; 23:19,22; 29:24; Eccl. 5:1; 7:5,21; 9:16-17; 12:13; Cant. 2:12; Isa. 1:2,10; 5:9; 6:8-10; 7:13; 15:4; 16:6; 21:3,10; 24:16; 28:12,14,19,22-23; 29:18; 30:9,15,21; 32:3-4,9; 33:13,15,19; 34:1; 35:5; 36:11,13,16; 37:1,4,6-9,11,21,26; 38:5; 39:1,5; 40:21,28; 41:26; 42:2,18,20,24; 44:1; 46:3,12; 47:8; 48:1,6-7,12,14,16,18; 49:1; 50:4,10; 51:1,4,7,21; 52:15; 55:2; 58:4; 60:18; 64:4; 65:19; 66:4-5,8,19; Jer. 2:4,31; 3:21; 4:5,15,19,21,31; 5:15,20-21; 6:7,10,17-19,24; 7:2,13,23-24,26-27; 8:6,16; 9:10,13,19-20; 10:1; 11:2-4,6; 13:15,17; 17:20,22-24; 18:2,10,13,18; 19:3; 20:1,10,16; 21:11; 22:2,21,29; 23:16,18,25; 25:7; 26:3-4,7,10-13,21; 27:9,16; 28:7; 29:8; 30:5; 31:10,15,18; 32:23,33; 33:9-10; 34:4,14,17; 35:8,10,13-16,18; 36:3,11,13,16,24,31; 37:2,5,14; 38:1,7,15,20,25,27; 40:3,7,11; 41:11; 42:4,6,13-15,21; 43:4,7; 44:5,16,23-24,26; 46:12; 48:5,29; 49:14,20-21,23; 50:43,45-46; 51:51; Lam. 1:18,21; 3:56,61; Ezek. 1:24,28; 2:2,5,7-8; 3:6,10-12,17,27; 6:3; 9:5; 10:5,13; 12:2; 13:2; 16:35; 18:25; 19:4,9; 20:47; 25:3; 26:13; 33:4-5,7,30-32; 34:7; 35:12-13; 36:1,4,15; 37:4; 40:4; 44:5; Dan. 3:5,7,10,15,24; 4:9,28,31; 5:14,16,23; 6:14,22; 8:13,16; 9:6,10-11,14,18; 10:9,12; 12:7-8; Hos. 4:1; 5:1; Joel 1:2; Amos 3:1,13; 4:1; 5:1,23; 7:16; 8:4,11; Obad. 1:1; Jon. 2:2; Mic. 1:2; 3:1,9; 6:1-2,9; Nah. 2:13; 3:19; Zeph. 2:8; Hag. 1:12; Zech. 3:8; 8:9,23; Mal. 2:2;