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Leon Morris · Citado em PreceptAustin
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Morris explains that "The rabbis held that the roots of the tree with this name would remain in the earth for 600 years (SB). Clearly it was very firmly rooted, so that removing it would be difficult. Jesus is not suggesting that his followers occupy themselves with pointless things like transferring trees into the sea. His concern is with the difficulty. He is saying that nothing is impossible to faith: ‘genuine faith can accomplish what experience, reason, and probability would deny, if it is exercised within God’s will’ (Miller)." (The Gospel According to St. Luke: An Introduction and Commentary - borrow)
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Morris says "When people have such faith they may be tempted to spiritual pride. Jesus teaches humility by referring to standard practice with slaves. At the end of the day’s work the master does not call the slave to have dinner (though our Master does that and more! 12:37; 22:27). Rather he calls on the slave to serve him while he eats. And he does not thank the slave for doing what he is told (9). That is no more than his duty. So with God’s servants (‘slaves’). We are required to be perfect (Matt. 5:48). Whenever we complete a task we cannot claim that we have done more than we should." (The Gospel According to St. Luke: An Introduction and Commentary - borrow) Warren
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Morris - Although some fail to see the connection, this concluding parable fits in with the overall theme of this section. The scribes and Pharisees were obsessed with being honored. In Matthew 23:5-7 Jesus said of them, “They do all their deeds to be noticed by men; for they broaden their phylacteries and lengthen the tassels of their garments. They love the place of honor at banquets and the chief seats in the synagogues, and respectful greetings in the market places, and being called Rabbi by men” (cf. Luke 20:46-47). That attitude is not to characterize the true followers of Jesus Christ. There is a danger that as they recognize their weakness, trust in God’s power, and are used by Him that they become arrogant and prideful. Lest they forget that everything they have and do is solely by God’s grace, Jesus told this parable as a warning against spiritual pride. (See Luke Commentary) Which of you, having a slave (doulos) plowing or tending sheep - Who is you? Jesus is still addressing the apostles (and disciples), who would be familiar with the practices of masters and their slaves. The slave was doing what was expected of him.
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Morris - This is a parable dealing with service for the Lord. The "servant" is actually a slave, required to do his master's bidding. His ministry of plowing and feeding suggests the familiar parallel of caring for sheep, the duties of a shepherd or "pastor." In fact, the words "feeding cattle" could better be translated "pasturing." Will say to him when he has come in from the field, ‘Come immediately and sit down to eat’? - Answer? No one. They are still expected to be slaves, not honored guests. Sit down to eat (recline at the table) - In the first century middle eastern meals were not eaten while sitting at a table, but while reclining on one's side on the floor with the head closest to the low table and the feet farthest away. Keener - Most slaveholders had few slaves; thus the slaves did both fieldwork and food preparation. Masters regarded this work as their slaves’ duty, not an option. Nor was it considered honorable for masters to eat with their slaves, and it was virtually never done. The point of the illustration seems to be: Faith grows as one uses it as a servant; its end is service, and it is never an end in itself. (IVP Background Commentary) Slave (1401)(doulos from deo = to bind) (Click additional notes on doulos) was an individual bound to another in servitude and conveys the idea of the slave's close, binding ties with his master, belonging to him, obligated to and desiring to do his will and in a permanent relation of servitude. In sum, the will of the doulos is consumed in the will of the master. As an aside Christians are frequently described as slaves of God and the Lord Christ (e.g., Acts 4:29; Ro. 1:1; Gal. 1:10; Col. 1:7; 4:12; 2Ti 2:24; 1Pe 2:16; Rev. 1:1). Friberg on doulos - (1) generally, as one who serves in obedience to another's will = slave, servant (Jn 15.15); (2) literally, in contrast to (a) a master slave (Mt 8.9); (b) a freeman bondman, slave (Col 3.11), opposite eleutheros (freeman) and polites (citizen); (c) a son (house) servant, family servant (Gal 4.7); (d) a believer regarded as a brother slave (Philemon 1:16); (3) figuratively; (a) of relationship to God, Christ, one's fellow man - servant ( Gal 1.10); (b) of being controlled by sin - slave (Jn 8.34) doulos, on (I) of being in a servile condition enslaved, performing the service of a slave; figuratively, of unquestioning obedience, in either a good or bad sense - subservient, enslaved, subject (Ro 6.19) (Borrow Analytical Lexicon of the Greek New Testament) Doulos in Luke and Acts - Lk. 1:38; Lk. 1:48; Lk. 2:29; Lk. 7:2; Lk. 7:3; Lk. 7:8; Lk. 7:10; Lk. 12:37; Lk. 12:43; Lk. 12:45; Lk. 12:46; Lk. 12:47; Lk. 14:17; Lk. 14:21; Lk. 14:22; Lk. 14:23; Lk. 15:22; Lk. 17:7; Lk. 17:9; Lk. 17:10; Lk. 19:13; Lk. 19:15; Lk. 19:17; Lk. 19:22; Lk. 20:10; Lk. 20:11; Lk. 22:50;Acts 2:18; Acts 4:29; Acts 16:17 Luke 17:8 “But will he not say to him, ‘Prepare something for me to eat, and properly clothe yourself and serve me while I eat and drink; and afterward you may eat and drink’? KJV And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? Prepare something for me to eat: Ge 43:16 2Sa 12:20 properly clothe yourself : Lu 12:37 Luke 17 Resources - Multiple Sermons and Commentaries Luke 17:5-10 More Faith or More Obedience? - Steven Cole Luke 17:5-10 Four Hallmarks of Humility, Part 3 - John MacArthur Henry Morris - Make ready. After his pasturing duties are done, the bondslave (symbolizing a Christian redeemed to serve Christ) is expected then to serve his master. This requires proper preparation ("make ready") and equipment ("gird thyself"). Then the slave is ready to "serve me." Here a different Greek word for slave is used, meaning "minister to me." Perhaps the analogy is that feeding the sheep is a duty, while feeding the master is a ministry.
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Morris explains that "Unworthy (achreios) is a difficult word, but it seems to mean ‘not yielding gain’ (cf. its use of the man who hid his talent, Mt. 25:30). Our best service does not bring gain to God and give us a claim on him (cf. 1 Cor. 9:16). At best we have done only what was our duty. In the same spirit Rabbi Johanan b. Zakkai is reported to have said, ‘if thou hast wrought much in the Law claim not merit for thyself, for to this end wast thou created’ (Aboth 2:8). (The Gospel According to St. Luke: An Introduction and Commentary - borrow) Henry Morris on that which we ought (KJV = “Duty”) - Duty here actually means “debt.” As bondslaves to Christ, we owe Him many debts. As Paul says, “I am debtor to preach the gospel” (Ro 1:14-15). No longer “to live after the flesh” is also a debt we owe (Ro 8:13). We “ought [same word] to bear the infirmities of the weak” (Ro 15:1), “to love one another” (1Jn 4:11), “to be teachers” (Heb 5:12), and “to walk as He walked” (1Jn 2:6). (Borrow The Defender's Study Bible) Robert Stein - Believers are unworthy in the sense that at their very best all they have done is what they should have done, i.e., what the commandments teach. They have not done more than that. On the contrary, usually they have done much less. (Luke - Page 430) Lowell
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Morris - The 13th and 14th chapters of Leviticus contain detailed laws and instructions for the ceremonial cleansing of lepers--116 verses altogether. The problem was that there was no cure for leprosy in those days, so the laws were never implemented. Naaman was miraculously healed (2 Kings 5:1-19), but he was not an Israelite, so did not follow the prescribed procedures for cleansing. So far as the record goes, this incident in Matthew is the first time ever that a cleansed leper would go to the priest in the manner prescribed by Moses. No wonder, in view of the hypocrisy and unbelief common in the priesthood of the time, that Christ said this would be "for a testimony unto them." No wonder, in view of the hypocritical unbelief so prevalent in the priesthood, that Jesus said this would be "for a testimony to them." What a WITNESS this would present to the RELIGIOUS COMMUNITY. (Borrow The Defender's Study Bible)
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Morris - The one thankful ex-leper was a Samaritan (Luke 17:16), just as was the caring traveler in Jesus' parable of the good Samaritan (Luke 10:33). Jesus also went out of His way to speak to the Samaritan woman at the well (John 4:9) and to instruct His apostles to witness to the Samaritans as well as to the Jews (Acts 1:8). (Borrow The Defender's Study Bible) The only one who returned to Jesus was a foreigner, who Paul would classify with the Gentiles writing "Therefore remember that formerly you, the Gentiles in the flesh, who are called “Uncircumcision” by the so-called “Circumcision,” which is performed in the flesh by human hands– 12 remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers (xenos) to the covenants of promise, having no hope and without God in the world. (Eph 2:11-12+) Glory (1391) doxa from dokeo = to think) in simple terms means to give a proper opinion or estimate of something. Glory is something that is a source of honor, fame, or admiration. It describes renown, a thing that is beautiful, impressive, or worthy of praise. It follows that the glory of God expresses all that He is in His Being and in His nature, character, power and acts. He is glorified when He is allowed to be seen as He really is. To be where God is will be glory. To be what God intended will be glory. To do what God purposed will be glory. Doxa in Luke and Acts - Lk. 2:9; Lk. 2:14; Lk. 2:32; Lk. 4:6; Lk. 9:26; Lk. 9:31; Lk. 9:32; Lk. 12:27; Lk. 14:10; Lk. 17:18; Lk. 19:38; Lk. 21:27; Lk. 24:26; Acts 7:2; Acts 7:55; Acts 12:23; Acts 22:11 Foreigner (241)(allogenes from allos = another of a different kind + genos = race) means foreign, alien, of another race, kinship group. Allogenes or “foreigner,” was written on the outer wall of the temple forbidding any foreigner from access to the Temple precincts, the areas only allowed for the Jews. There was a Court of the Gentiles, but the non-Jews could not go anywhere beyond that barrier. This is the only use (Hapax legomenon) Luke 17:19 And He said to him, “Stand up and go; your faith has made you well.” BGT Luke 17:19 καὶ εἶπεν αὐτῷ· ἀναστὰς πορεύου· ἡ πίστις σου σέσωκέν σε. KJV Luke 17:19 And he said unto him, Arise, go thy way: thy faith hath made thee whole. NET Luke 17:19 Then he said to the man, "Get up and go your way. Your faith has made you well." CSB Luke 17:19 And He told him, "Get up and go on your way. Your faith has made you well." ESV Luke 17:19 And he said to him, "Rise and go your way; your faith has made you well." NIV Luke 17:19 Then he said to him, "Rise and go; your faith has made you well." NLT Luke 17:19 And Jesus said to the man, "Stand up and go. Your faith has healed you. " NRS Luke 17:19 Then he said to him, "Get up and go on your way; your faith has made you well." YLT Luke 17:19 and he said to him, 'Having risen, be going on, thy faith hath saved thee.' GWN Luke 17:19 Jesus told the man, "Get up, and go home! Your faith has made you well." NKJ Luke 17:19 And He said to him, "Arise, go your way. Your faith has made you well." NAB Luke 17:19 Then he said to him, "Stand up and go; your faith has saved you." MIT Luke 17:19 He said to the Samaritan, "Arise and go. Your faith delivered you." NJB Luke 17:19 And he said to the man, 'Stand up and go on your way. Your faith has saved you.' ASV Luke 17:19 And he said unto him, Arise, and go thy way: thy faith hath made thee whole. DBY Luke 17:19 And he said to him, Rise up and go thy way: thy faith has made thee well. BBE Luke 17:19 And he said to him, Get up, and go on your way; your faith has made you well. NAS Luke 17:19 And He said to him, "Rise, and go your way; your faith has made you well." NIRV Luke 17:19 Then Jesus said to him, "Get up and go. Your faith has healed you." RSV Luke 17:19 And he said to him, "Rise and go your way; your faith has made you well." RWB Luke 17:19 And he said to him, Arise, go thy way: thy faith hath made thee well. WEB Luke 17:19 And he said to him, Arise, depart: thy faith hath made thee whole. Your faith Luke 7:50; 8:48; 18:42; Matthew 9:22; Mark 5:34; 10:52 Luke 17 Resources - Multiple Sermons and Commentaries Luke 17:11-19 How to Respond to God’s Blessings - Steven Cole Luke 17:11-19 Ten Men Healed, One Man Saved - John MacArthur SAVING FAITH And He said to him, “Stand up and go; your faith (pistis) has made you well (sozo)-- Faith (pistis) describes belief directed toward a person or thing, in this case conviction or belief that Jesus was the Messiah. We see this same sense in Mt 9:2 "And they brought to Him a paralytic lying on a bed. Seeing their faith, Jesus said to the paralytic, “Take courage, son; your sins are forgiven. (cf Mt 9:6)” In Luke 5:20 Jesus "Seeing their (to those lowering the paralyzed man to Jesus - Lk 5:19) faith, He said, “Friend, your sins are forgiven you.” And note this man had the same reaction as the leper "And at once he rose up before them, and took up what he had been lying on, and went home, glorifying God." (Lk 5:25+) The English translation of made well misses a critical truth in this section. Why? Because all 10 were made well physically, but only one was made well spiritually! In Luke 17:15 the verb is iaomai which in the context speaks of physical healing. But here in Lk 17:19 the verb is sozo which clearly speaks of spiritual healing. In short, the Samaritan has been saved by grace through faith (Eph 2:8-9). It is interesting that most of the modern versions (NAS, NIV, ESV, NLT, CSB, NET) while translating "made you well" also have a marginal note "has saved you." Admittedly, there are some contexts in which sozo can mean something less than salvation, but in this context it is obvious that Luke is describing salvation. It is also notable that sozo is in the perfect tense, signifying action in the past with continuing or abiding effect. MacArthur on your faith - You see in this man trust and gratitude and humility and commitment and love and praise and worship, all components of a faith that's way beyond the other nine. It's a faith that embraces Jesus as God, as Lord. It's a faith that bows humbly in recognition of one's lowliness in His presence. It's a faith that Jesus says saves. Morris on made you well (KJV = Made thee whole) - the one leper was made whole; the other nine were cleansed outwardly, but the grateful Samaritan had saving faith and was healed inwardly also. (Borrow The Defender's Study Bible) Spurgeon on made thee whole - Christ uses the word “whole” in an emphatic sense: “Not only thy body, but thy soul also is made whole, and thou art holy from this day.” There is a wonderful connection between these two words “whole” and “holy.” A holy man is a whole man, and he who is not holy is unsound, and not whole in the sight of God. The Lord make us wholly holy for Christ’s sake! Amen. May the Lord Jesus thus speak to many a poor, leprous sinner here tonight! “Arise, go thy way: thy faith hath made thee whole.” (Luke 17 - exposition) MacArthur feels the other 9 that were healed and did not return were illustrative of the Jews in general writing that "the ungrateful nine illustrate the general attitude of the Jews, we'll take everything You give, we'll take all the benefits, we'll take all the miracles, just don't expect worship. The one Samaritan is a picture of the outcasts, the remnant, the ten percent, like Isaiah 6:13, the tenth that will believe (see doctrine of the remnant). The grateful Samaritan is a picture of the outcasts who believed in Jesus. This was like the Samaritan woman in John 4:1-30, might be Jews who were tax collectors and sinners, the riff-raff, the scum, the thugs, the lowlifes, the prostitutes who surrounded Jesus and of whom He said He had come to call the sinners not the righteous (Lk 5:32+). Everybody heard the message. Everybody enjoyed the benefit of Jesus' power. Everybody basked in the wonder of His teaching and His miracles. But only a few came, fell at His feet, glorified Him as God, worshiped Him, humbled themselves, and offered Him thanks. The majority, they were the takers. Only as small group gave Him worship. The majority were content with "fixing their life up," being content with that which was temporal, unconcerned about the eternal. Only a small group wanted Him to change their souls and transform their hearts. So the warning is that you can experience the goodness and common grace of God, as does the whole world. God makes the sun rise on all of us, the rain to fall on the just and the unjust (Acts 24:15KJV+). He is good to all men. You can be blessed by God in an earthly sense. You can be even blessed to hear the stories of Jesus and Gospel truth but then say I'll take what I get. I'll take my life because I like it the way it is. God gave it to me, so yes I will thank God for it. We hear people say that all the time -- thank God that I'm healthy, thank God that I have my children, thank God for my job, etc. But you can thank God and still walk away right into eternal hell. Or you can come back and fall on your face before Jesus Christ and embrace Him as your Master and Savior." (Ten Men Healed, One Man Saved) Faith (4102) pistis is synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it. Note that this discussion of pistis is only an overview and not a detailed treatise of this vitally important subject. Those interested are directed to respected, conservative books on systematic theology for more in depth discussion (pistis = noun, pistos = adjective, pisteuo = verb) Grudem - Saving faith is trust in Jesus Christ as a living person for forgiveness of sins and for eternal life with God. This definition emphasizes that saving faith is not just a belief in facts but personal trust in Jesus to save me... The definition emphasizes personal trust in Christ, not just belief in facts about Christ. Because saving faith in Scripture involves this personal trust, the word "trust" is a better word to use in contemporary culture than the word "faith" or "belief." The reason is that we can "believe" something to be true with no personal commitment or dependence involved in it. (Systematic Theology: An Introduction to Biblical Doctrine (free online) - Wayne Grudem is an excellent, uncompromising, imminently readable resource for the lay person. Go to Chapter 35 on page 616 of the pdf for discussion of the vital question "What is saving faith?") It has well been said that faith is not believing in spite of evidence—that’s superstition—but obeying in spite of circumstances and consequences. As pistis relates to God, it is the conviction that God exists and is the Creator and Ruler of all things well as the Provider and Bestower of eternal salvation through Christ. As faith relates to Christ it represents a strong and welcome conviction or belief that Jesus is the Messiah, through Whom we obtain eternal salvation and entrance into the Kingdom of Heaven. Stated another way, eternal salvation comes only through belief in Jesus Christ and no other way. Swindoll on pistis - This word denotes confidence in the reliability of a person or thing and can describe one’s trust in a person’s word, a compact or treaty, or a deity (or deities). The term implies both knowledge and action. One may receive knowledge of a certain truth and may even offer verbal agreement, but “trust” or “confidence” is not said to be present until one’s behavior reflects that truth. In the Hellenistic period, this word came to connote the conviction that gods do exist and are active. The Greeks worshiped and feared their gods, but they did not have a relationship with them. NT readers, however, would also have known the word from the Septuagint (the Greek translation of the Old Testament), where it—and related words, like pisteuo, “to believe,” “to accept as truth,” “to commit one’s trust”—is linked to the relationship with Israel’s covenant-keeping God. For the Jew, and therefore the Christian, pistis became a description of the means by which someone relates to God—so much so that the participial form came to designate members of the church as “believers” (e.g., Acts 2:44; 4:32; 5:14). (Insights on Luke) Made you well (4982) (sozo) has the basic meaning of rescuing one from great peril. Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole. Sozo is sometimes used of physical deliverance from danger of perishing (see Mt 8:25; Mt 14:30; Lk 23:35; Acts 27:20, 27:31), physical healing from sickness (Mt 9:21, 22; Mk 5:23, Acts 4:9), and deliverance from demonic possession (Lk 8:36). More often sozo refers to salvation in a spiritual sense as illustrated in the following passages: Matthew recorded the angel's conversation with Joseph declaring "She (Mary) will bear a Son; and you shall call His name Jesus, for it is He who will save (sozo) His people from their sins." (Mt 1:21+) In Mt 1:21 sozo is equated with deliverance from sins (guilt and power of) with Jesus' Name being a transliteration of Joshua meaning "Jehovah is salvation". In Mt 9:22 we see sozo translated as in Luke 17:19 " But Jesus turning and seeing her said, “Daughter, take courage; your faith has made you well (sozo).” At once the woman was made well (sozo)." Luke's other uses of sozo... Luke 7:48-50 Then He said to her, “Your sins have been forgiven.” 49 Those who were reclining at the table with Him began to say to themselves, “Who is this man who even forgives sins?” And He said to the woman, “Your faith has saved (sozo) you; go in peace.” Luke 8:12 “Those beside the road are those who have heard; then the devil comes and takes away the word from their heart, so that they will not believe and be saved (sozo). Luke 8:36 Those who had seen it reported to them how the man who was demon-possessed had been made well (sozo). Luke 8:48 And He said to her, “Daughter, your faith has made you well (sozo); go in peace.” Luke 8:50 But when Jesus heard this, He answered him, “Do not be afraid any longer; only believe, and she will be made well (sozo).” Luke 9:24 “For whoever wishes to save (sozo) his life will lose it, but whoever loses his life for My sake, he is the one who will save (sozo) it. Luke 9:56 for the Son of Man did not come to destroy men’s lives, but to save (sozo) them.”] And they went on to another village. Luke 13:23 And someone said to Him, “Lord, are there just a few who are being saved (sozo) ?” And He said to them, Luke 18:26 They who heard it said, “Then who can be saved (sozo)?” Luke 18:42 And Jesus said to him, “Receive your sight; your faith has made you well (sozo).” Luke 19:10 “For the Son of Man has come to seek and to save (sozo) that which was lost.” Luke 23:35 And the people stood by, looking on. And even the rulers were sneering at Him, saying, “He saved (sozo) others; let Him save (sozo) Himself if this is the Christ of God, His Chosen One.” Luke 23:37 and saying, “If You are the King of the Jews, save (sozo) Yourself!” Luke 23:39 One of the criminals who were hanged there was hurling abuse at Him, saying, “Are You not the Christ? Save (sozo) Yourself and us!” (cf Lk 23:40-42, 43) Luke's uses of sozo in Acts - Acts 2:21; Acts 2:40; Acts 2:47; Acts 4:9; Acts 4:12; Acts 11:14; Acts 14:9; Acts 15:1; Acts 15:11; Acts 16:30; Acts 16:31; Acts 27:20; Acts 27:31 Luke 17:20 Now having been 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; KJV Luke 17:20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: when the kingdom of God was coming Luke 10:11; 16:16; 19:11; Acts 1:6,7 with signs to be observed Luke 17:23,24; Daniel 2:44; Zechariah 4:6; John 18:36 Luke 17 Resources - Multiple Sermons and Commentaries Luke 17:20-37 The Present and Future Kingdom - Steven Cole Luke 17:20-21 The Invisible Kingdom of God, Part 1 - John MacArthur Luke 17:20-21 The Invisible Kingdom of God, Part 2 - John MacArthur Related Passages: Luke 6:20; And turning His gaze toward His disciples, He began to say, “Blessed are you who are poor, for yours is the kingdom of God. Luke 11:20 “But if I cast out demons by the finger of God, then the kingdom of God has come upon you. WHEN IS THE KINGDOM OF GOD COMING? Now having been questioned by the Pharisees as to when the kingdom of God was coming - This is not a bad question, although it originates in this case from a group of men who are generally bad! The Jews in general were looking for the Kingdom of God. They knew it was coming from the Old Testament and from the rabbim had taught. And as
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Morris - No matter how difficult the situation becomes, the believer must always reject any claims that Christ has already come and is hiding somewhere (Luke 17:21; Matthew 24:26). When He does first come, believers will suddenly be translated from this earth into His presence (Luke 17:34-36; 1 Thessalonians 4:16,17). When He later finally comes again to the earth itself, His presence will hardly be secret, for it will be seen all over the world. (Borrow The Defender's Study Bible) Luke 17:25 “But first He must suffer many things and be rejected by this generation. KJV Luke 17:25 But first must he suffer many things, and be rejected of this generation. But first He must suffer many things Luke 9:22; 18:31,33; 24:25,26,46; Matthew 16:21; 17:22,23; 20:18,19; Mark 8:31; Mark 9:31; 10:33 be rejected by this generation 1 Samuel 8:7; 10:19; Isaiah 53:3; Matthew 21:42; Mark 12:10; John 1:11; 12:38 Luke 17 Resources - Multiple Sermons and Commentaries Luke 17:20-37 The Present and Future Kingdom - Steven Cole Luke 17:23-25 7 Characteristics of the Coming King, Part 2 - John MacArthur Luke 17:25-30 7 Characteristics of the Coming King, Part 3 - John MacArthur Related Passages: Luke 9:22 saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day.” Luke 9:44 “Let these words sink into your ears; for the Son of Man is going to be delivered into the hands of men.” Luke 12:50 “But I have a baptism to undergo, and how distressed I am until it is accomplished! Luke 13:33 “Nevertheless I must journey on today and tomorrow and the next day; for it cannot be that a prophet would perish outside of Jerusalem. Luke 18:31-33 Then He took the twelve aside and said to them, “Behold, we are going up to Jerusalem, and all things which are written through the prophets about the Son of Man will be accomplished. 32 “For He will be handed over to the Gentiles, and will be mocked and mistreated and spit upon, 33 and after they have scourged Him, they will kill Him; and the third day He will rise again.” Luke 24:26-27 “Was it not necessary for the Christ to suffer these things and to enter into His glory?” 27 Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures. Acts 17:2-3 And some of them were persuaded and joined Paul and Silas, along with a large number of the God-fearing Greeks and a number of the leading women. 5 But the Jews, becoming jealous and taking along some wicked men from the market place, formed a mob and set the city in an uproar; and attacking the house of Jason, they were seeking to bring them out to the people. SECOND COMING: DELAYED BY HIS DEATH But - This is term of contrast. What is Jesus contrasting? He has just stated His return will be like lightning but now He "puts the brakes on" so to speak. He quickly clarifies to His disciples that He has a "divine delay" which was foreordained by His Father. First He must suffer many things - Before the lightning-like return the sky must turn dark for three hours as He hangs on a rugged cross ("from the sixth hour darkness fell upon all the land until the ninth hour [see comment below]" Mt 27:45, Lk 23:44 - cf The Passion Of Christ: Reflecting On History’s Darkest Hour), bearing the sins of mankind (1 Pe 2:24). At that time Jesus felt the full wrath of His Father, as He experienced the ultimate suffering of separation from His Father, as recorded by both Matthew and Mark About the ninth hour Jesus cried out with a loud voice, saying, “ELI, ELI, LAMA SABACHTHANI?” that is, “MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?” (Mt 27:46, Mark 15:34) Comment: While not in the Bible, it was the Jewish custom at Passover at 3 p.m., the ninth hour of the day, to blow the shofar as the Passover lambs are ritually slaughtered, and Jesus, the Passover Lamb who takes away the sin of the world, lifts up his head and shouts: “It is finished!” (John 19:30+) This was the most unspeakable suffering imaginable and suffering the likes of which we as finite human simply cannot fully comprehend in this life, and probably will never fully grasp even in eternity. We can only bow in worship and adoration to our Lord Jesus Christ for His demonstration of such love that would die such a horrible death in our place. (2 Cor 5:14, Romans 5:8, John 3:16) Jesus has given us the pattern - the Cross first and then the Crown! (cf The Mockery and Majesty of the Cross) We are called to follow in His steps (1 Pe 2:21-note), but of course our suffering in this life has no atoning value, but it does have eternal value for Paul explains For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, 18 while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. (2 Cor 4:17-18-note) NET Note on He must suffer - The Son of Man's suffering and rejection by this generation is another "it is necessary" type of event in God's plan (Luke 4:43-note; Lk 24:7-note, Lk 24:26-note, Lk 24:44-note) and the fifth passion prediction in Luke's account (Ed comment: But despite repeated prophecies they were still a bit dim on His crucifixion as implied by Jesus' post-resurrection statements in Lk 24:25, 26, 46-note)... Luke 9:22-note saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day.” Luke 9:44-note “Let these words sink into your ears; for the Son of Man is going to be delivered into the hands of men.” Luke 12:50-note “But I have a baptism to undergo, and how distressed I am until it is accomplished! Luke 13:32-33-note And He said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I reach My goal.’ 33 “Nevertheless I must journey on today and tomorrow and the next day; for it cannot be that a prophet would perish outside of Jerusalem. Luke 18:32-33-note “For He will be handed over to the Gentiles, and will be mocked and mistreated and spit upon, 33 and after they have scourged Him, they will kill Him; and the third day He will rise again.” Acts 1:3+ To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of the things concerning the kingdom of God. Comment: Regarding "many convincing proofs" see Josh McDowell's classic (great to recommend this to your skeptical friends) - Josh McDowell's classic "More than a Carpenter" . See also a compilation of prophecies and resources on Messianic Prophecies. Acts 3:18+ “But the things which God announced beforehand by the mouth of all the prophets, that His Christ would suffer, He has thus fulfilled. Comment: It could not be stated more clearly by the Spirit inspired Word of God - Jesus' suffering was foretold in the Old Testament! Most of Israel missed it! One of the most incredible prophecies (they're actually all incredible, especially if one is skeptical!) is found in Daniel 9:24-27 where the prophet predicts the the date of arrival and the fate of arrival of Messiah in Jerusalem in the last week of His life. See Daniel 9:24-note; Daniel 9:25-note- ;Daniel 9:26-note- ;Daniel 9:27-note Acts 17:3+ (v2 = And according to Paul’s custom, he went to them, and for three Sabbaths reasoned with them from the Scriptures,) explaining and giving evidence that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I am proclaiming to you is the Christ.” Comment: Where was the evidence? This of course had to be ''the Scriptures'' which at that time were only the Old Testament Scriptures (As an aside, given the dearth of attention in the modern church to study of the Old Testament, I would add that the OT is fully sufficient to save a soul, as yours truly was saved in the study of the Minor Prophets in Bible Study Fellowship - if you are not ia a regular Bible Study then find a local BSF an go through their program. You will never be the same!). "giving evidence" (paratithemi) literally means to lay down alongside, and so to prove by presenting the evidence. The apostle set before them one Old Testament proof after another that Jesus is the Messiah (cf Jn 20:31). Since the Jews in the synagogue already believed the Scriptures, Paul could proceed to use the Scriptures to prove that the promised Messiah must die and rise again, and that Jesus was indeed the promised Messiah, using the OT predictive prophecy (of the over 300 OT prophecies of the Messiah, Jesus fulfilled approximately 100 of them at His first coming!) and the historical fulfillment and bodily resurrection. This can be a general pattern for leading to Christ those people who already believe in the God of creation and His inspired word. For those who are hostile or skeptical, however, a different approach is seen when Paul preached to pagans(Acts 14:8-18; 17:15-34). Criswell - Jesus reminds His disciples that the next event is not the day of His return and consummation, but the day of His rejection and death in Jerusalem. His coming and judgment will be as unexpected as was the judgment that came by flood in Noah's day. Must (present tense)(1163) (dei from deo = to bind or tie objects together, put in prison and also root of doulos, bond-servant) refers to what is not optional but needful (binding) out of intrinsic necessity or inevitability. Dei describes that which is under the necessity of happening or which must necessarily take place. In order to be the Sin Bearer of the world, it was necessary that the Passover (Jn 19:14) Lamb of God be sacrificed as a sinless offering to take away the sin of the world (Jn 1:29) Luke explains why Jesus' suffering was a MUST, why it was necessary and essential to God's plan of redemption, writing that He was "delivered up by the predetermined (DEFINITE) plan and foreknowledge of God (HIS SOVEREIGN CONTROL OF HISTORY), you (PETER IS ADDRESSING THE JEWS) nailed to a cross by the hands of godless men (A REFERENCE TO THE GENTILES, THE ROMAN SOLDIERS, WHO SHARED THE GUILT WITH THE JEWS) and put Him to death (NOTICE THE INCOMPREHENSIBLE "PARADOXICAL" JUXTAPOSITION OF GOD'S SOVEREIGN CHOICE AND MAN'S RESPONSIBILITY - "hands of godless men")." (Acts 2:23) Suffer (3958)(pascho) means essentially what happens to a person experience. It means to undergo something; to experience a sensation, to experience an impression from an outside source, to undergo an experience (usually difficult) and normally with the implication of physical or psychological suffering. See Why did Jesus have to experience so much suffering?. Be rejected (apodokimazo) by this generation (genea) - To whom does Luke refer? In context this refers to the present generation of Jews, but by extension Messiah's rejection has continued throughout all subsequent generations of Israel, of course with the exception of individual Jews who received Messiah by grace through faith. MacArthur elaborates at length on how Jesus coming was delayed by the rejection of His own people, the Jews: Jesus’ coming will be delayed by rejection. “But first He must suffer many things and be rejected by this generation.” He must suffer many things, suffering meaning particularly His death which He suffered at the hands of Roman executioners but by the will of the Jewish nation and He suffered death also and more importantly at the hands of God by the determinate counsel of God (Acts 2:23KJV) as God’s chosen Sacrifice for sin. He cannot come until He suffers. This is part of His work....And the gospel preachers who go out in the book of Acts talk about how the Messiah had to suffer. He had to be the sacrifice for sin. So His coming will be delayed by His suffering, but also by … notice this carefully, verse 25, being rejected by this genea, this nation. He will be rejected by Israel. Now listen because this is a very important issue in eschatology. Jesus cannot return until Israel’s rejection ends. Jesus cannot return until Israel’s rejection ends. Now turn to Acts 3 which is early in the history of the church. The church is born in Acts 2. Christ has ascended to heaven (Acts 1:9-11). The feast of Pentecost has come. The Spirit has descended ( Acts 2:1-4).. The church has been established. Now the gospel begins to be preached. And i Peter the preacher in Acts 3:12, speaks to the people and He says, “Men of Israel,” (Jews) Acts 3:14, “You disowned the holy and righteous One and asked for a murderer to be granted to you.” Pilate offered them Jesus or Barabbas and they took Barabbas instead of their Messiah (Mt 27:20-21, 26) And they “put to death the Prince of life.” (Acts 3:15) So He indicts them for their crime against the Messiah, the One whom God raised from the dead. And that makes it clear that they were opposed to God..."a fact to which we are witnesses." All the Apostles were eyewitnesses of His resurrection. Then He goes on to say, “On the basis of faith in His name, it is the name of Jesus that has strengthened this man whom you see and know,” the man they had just healed, “and the faith that comes through him has given him this perfect health in the presence of you all. Now, brethren, I know that you acted in ignorance, just as your rulers did also, but the things which God announced beforehand by the mouth of all the prophets that His Christ should suffer, He has thus fulfilled.” (Acts 3:16-17) That doesn’t lessen their culpability, that doesn’t lessen their guilt, that doesn’t lessen their punishment for having rejected and executed the Son of God. But it did fit the purpose of God. God overrules the worst that men can do to accomplish the best that He can do (cf Ro 8:28). And so the point is you Israelites killed your Messiah in the worst act of rejection in history. You have been guilty of killing the prophets and those that were sent to you throughout your history. And now you have done the worst, you have killed the Messiah. But in the midst of that, God accomplished His purpose in Christ’s suffering. Acts 3:19+ “Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord.” That phrase (times of refreshing) refers to the Kingdom of God. The Kingdom will not come until you repent and turn to God...He cannot send Jesus back (ED: REMEMBER PETER IS SPEAKING AFTER THE FIRST COMING AND THE RESURRECTION) until you repent and turn. As long as the nation Israel stays in unbelief, Jesus will not return. Acts 3:21 says, “Whom heaven must receive,” which describes the present time, for He is in heaven at the right hand of the Father, “Whom heaven must receive until the period of restoration of all things.” That phrase is another description of the Kingdom of God. When everything is restored, paradise regained, “About which God spoke by the mouth of His holy prophets from ancient time.” He is referring to all the Old Testament prophecies about the Kingdom, about the fulfillment of promises to Abraham and promises to David. The Kingdom of God cannot come until the Messiah suffers (that has been accomplished) and until the rejection of Israel ends (ED: MESSIAH'S REJECTION BY ISRAEL IS STILL ONGOING EVEN IN OUR DAY) When they repent and they return and their sins are wiped away, the way Zechariah lays it out in Zechariah chapters 12-14+, then the times of refreshing will come and then the Father will send His Son Jesus back to bring the period of restoration, describing Messiah's glorious Kingdom on a restored, rejuvenated planet where He reigns and fulfills all the promises to Abraham and David and reiterated through all the prophets. (ED: FOR A DESCRIPTION OF THE MANY CHANGES IN THIS RESTORED KINGDOM SEE Millennium and schematic map of the new topography to come) Now with that in mind, go down to Acts 3:25+. “It is you (talking to the Israelites, men of Israel) who are the sons of the prophets and of the covenant which God made with your fathers, saying to Abraham, ‘AND IN YOUR SEED ALL THE FAMILIES OF THE EARTH SHALL BE BLESSED.’” God made a promise to Abraham that He would bless that nation Israel (Genesis 12:3) and through that nation Israel He would bless the world. God made a promise to Israel that He would make them a blessing and bless them. God made a salvation promise to Israel. Now one might assume that when they rejected their Messiah, crucified their Messiah, spit on their Messiah, wanted nothing to do with their Messiah, turned their back on their Messiah, even rejected the obvious reality that He had risen from the dead and would not be convinced by unmistakable evidence, that in light of such open, repeated rejection, God would have said to them, “I am finished with you. It is over. The Amillennialists believe that all the promises once given by God to Israel are now fulfilled in the church and that there is no more future for Israel (ED: SEE DISCUSSION OF THIS HORRIBLE FALSE TEACHING OF REPLACEMENT THEOLOGY WHICH SADLY IS GAINING POPULARITY EVEN AMONG MANY IN THE MODERN REFORMED MOVEMENT!). But I want you to go back to Acts 3:25 and notice that it does not say, “It is you who are the sons of the prophets and WERE the sons of the covenant.” It says, “You ARE (present tense) the sons of the prophet and of the covenant.” It is an irrevocable covenant. It is an unconditional covenant by which God promised to bless and save that nation to give them both salvation and a Kingdom and that covenant has not changed. But Acts 3:26, “For you first, God raised up His Servant.” Did you hear that? Even after you killed Him, God raised Him for you (ISRAEL) first and sent Him to bless you by turning everyone of you from your wicked ways. The salvation opportunity was still open to Israel and the covenant was still in effect, by which God actually raised Jesus from the dead who had been placed on the cross by the will of the Jews to then bring about the salvation that would ultimately come to the nation Israel! (ED: PONDER THAT THOUGHT - AMAZING GRACE INDEED!) So, when Israel looks on Him whom they have pierced, mourns for Him as an only Son in the words of Zechariah 12:10 and comes to understand what they have done, and repents and returns to God, a fountain of cleansing will be open to them from God (Zechariah 13:1+), and THEN God will send Jesus Christ. If you study the prophets carefully and you study what our Lord teaches carefully and you study the book of Revelation carefully, you will see that the salvation of Israel will happen in the future. Paul says it in Romans 9-11, clearly all Israel will be saved (Romans 11:26-27-note), the timing of that event begins in the mid-point of the seven year Tribulation (SEE DISCUSSION OF THE SEMINAL SIGNAL - THE UNVEILING OF THE ANTICHRIST - Mt 24:15ff+). And while God's judgments are being poured out on the world, it is during that same time that in Israel ""Many will be purged, purified and refined" (Da 12:10+) so "that two parts (2/3's of the Jews) in it will be cut off and perish; But the third (1/3) will be left in it." (Zech 13:8+) So one third of the nation of Israel will be saved, redeemed. There will be two Jewish preachers the whole world will come to know in Revelation 11:3+ ("I will grant authority to my two witnesses, and they will prophesy for twelve hundred and sixty days, clothed in sackcloth.”), there will be 144,000 Jewish evangelists, twelve thousand from every tribe preaching the gospel all over the world (Rev 7:4-note). And Israel will come to faith in her Messiah. They will come to faith during the period called the Great Tribulation, the last 3.5 years of the seventieth week of Daniel. The first "Sixty-nine weeks" ended at the time Messiah came and died (Da 9:25-26+). The Jews will come to faith in their Messiah and once they come to faith, then the Kingdom will come when the judgments of God are finished. But the Kingdom cannot come until Israel believes. You may ask then “Aren’t we waiting for the salvation of Israel?” No, the Rapture of the church comes first, when we will be caught up to be with the Lord in the air (1 Thes 4:17+). And then as the judgments begin to fall on this world (Revelation 6:1ff+), some of those judgments will fall on the rebels in the nation of Israel. but out of the rebellious nation, God will purify a people for Himself and 144,000 preachers who are Jews will preach His gospel to the ends of the earth during that time while the precursors to the final judgment are actually going on warning men of greater judgment to come and calling them to repentance and salvation. When Israel comes to the point of faith, then Christ can return and set up His Kingdom. (See Luke Commentary)(See also Dr MacArthur's related study The Future of Israel) Rejected (593)(apodokimazo from apo = off, away from, pictures separation of one thing from another + dokimazo = to test, examine, scrutinize to see whether a thing is genuine or not) means to reject or refuse to accept something or someone after testing, scrutiny or examination. The preposition apo- speaks of separation and thus conveys the picture of rejecting completely. And so apodokimazo means to examine and deem as useless. The Jews, including the seemingly Torah "educated" religious leaders, examined Jesus and concluded that He did not pass their test for the kind of Messiah they were expecting, one who would conquer the Romans and bring in the visible Kingdom of God, the Messianic Age. They, like most Jewish people in the past 2000 years, missed the truth of the suffering Messiah (cf The Jewish Tradition Of Two Messiahs). They missed the clear presentations of His suffering as detailed by their prophet Isaiah in Isaiah 53:1-12 (see notes below) and Psalm 22:1-31 and so they rejected the Lamb of God (See also Messianic Prophecies). The prophet Isaiah had predicted Messiah's rejection Isaiah 53:3+ He was despised and forsaken of men, a man of sorrows, and acquainted with grief; and like one from whom men hide their face, He was despised, and we did not esteem Him. (
Lucas 17
Morris - Jesus’ hearers want to know where all this is to take place, but he does not answer directly. He seems to be citing a proverb setting out the truth that it is the dead body that attracts the vultures (so, as mg., rather than eagles; the Greek word could mean either, but eagles do not eat carrion nor congregate in flocks). Where the spiritually dead are found, there inevitably will there be judgment. (The Gospel According to St. Luke: An Introduction and Commentary - borrow) And He said to them, “Where the body is, there also the vultures will be gathered - One knows where there is dead flesh by observing vultures circling overhead. They are visible from a distance. , so the return of the Son of Man will be clear to the whole world.
Lucas 17
Morris - These vultures, will be gathering together "unto the supper of the great God" (Revelation 19:17) to eat "the flesh of all men, both free and bond, both small and great" (Revelation 19:18). This will be the final event of the great tribulation when the rebels of the earth are all slain by Christ at Armageddon and "all the fowls were filled with their flesh" (Revelation 19:21). (Borrow The Defender's Study Bible) Criswell - Vultures gather wherever the corpse is, and God's judgment will strike wherever the situation deserves it. Ryrie - Where will the ones taken be taken? Where vultures will feed on their corpses, a reference to the carnage and judgment of Armageddon (Rev. 19:17-19). The Lord's response negates the idea that Lk 17:34-35 refer to the church's being "taken" to heaven at the end of the Tribulation. These people are taken to Armageddon and death. The Theocratic Kingdom George Peters Prop. 110. The passage most relied on to prove the Church-Kingdom theory utterly disproves it. (Link to original online article) Desirous to call especial attention to this passage of Scripture, it is reserved for a separate Proposition. In a careful reading and study of the Church-Kingdom theory, it will be found the most frequently quoted, and adduced as an authority, from Origen down to recent writers as Dr. McCosh, and including a host. In view of the learning, ability, and high standing of those who thus employ it, this Scripture (viz., Luke 17:21) deserves marked attention. Observation 1. Before discussing the passage itself we may briefly advert to the manner in which it is employed. It is amazing that, notwithstanding the just criticisms of able commentators, the most prominent men will continue to quote it in support of a spiritual Kingdom without the least attempt to show how it can be consistently and logically thus applied. They use it as if no difficulties of any kind were attached to it, and as if it did not prove too much for their own theory. To give a recent example: Dr. McCosh in replying to Renan (Christ. and Posit., p. 245) adduces the passage to prove that “the Kingdom was to be a reign of God in men’s hearts” without seeing that if such is its meaning then the wicked Pharisees had already this Kingdom “within” them, for the words were directly addressed to them. When men of acknowledged ability will quote Scripture so loosely it is saddening to the heart, and causes but little hope that many will duly weigh and examine the passage. It is true some allowance must be made for the manner in which such an interpretation is entrenched in the Church itself, and thus becomes unless particular attention is directed to it, part of its theological equipments. Thus, e.g. Dr. Woodhouse (Transl. of Apoc.) lays down as a canon of interpretation that the Kingdom predicted in Revelation is a spiritual Kingdom and to prove it quotes, italicizing it, “the Kingdom of God, says our Lord, is within you, Luke 17:21, ” which canon is endorsed and adopted by Horne (Introd., vol. 2, p. 383). Thus it is erected even as a foundation upon which to build an interpretation. Neander is more guarded, translating (Life of Christ, s. 213) “Behold the Kingdom of God is among you,” and in a footnote opposes the rendering “within you” as inconsistent because it “would not suit the persons addressed, for they were as yet strangers to the Kingdom of God,” etc. But bound by his theory to find the spiritual Kingdom he apprehends it in the preceding phrase, which he renders “the Kingdom of God cometh not with outward show (cannot be outwardly seen by human eyes), and in a note adds: “The antithesis is, that it reveals itself invisibly, so as to be seen only by the eye of faith.” He afterward forgets and contradicts his own definition of this Kingdom, making it in the course of development a real, outward, visible world-dominion. Many such illustrations can be given, found in commentaries, etc., which find here a spiritual Kingdom in one or the other of these sentences, and then make this same inward, invisible Kingdom—a Kingdom only seen by the eye of faith—transform itself somehow into a visible outward Kingdom. This singular transformation notion, so hostile to what they call “a higher spiritual conception,” is evidence that there must be something faulty in the theory itself. The reader need scarcely be reminded that this passage, with the interpretation that it denotes “God’s reign in the heart,” is a favorite one with Spiritualists, etc., to confirm spirit revelations, claims to inspiration, etc. Various sects have built largely on it as indicating special inward light, knowledge, authority, etc. The interpretation given by believers is well adapted to the use made of it by unbelievers. Thus e.g. Renan (Life of Christ, p. 106) employs it in the interest of humanitarianism as “a true Kingdom of God which each one bears in his heart”; it is “the universal Fatherhood of God,” etc., but remarks that later in the life of Jesus it took more of a Jewish complexion which was connected with “a speedy renewal of the world.” Bob. Dale Owen (The Deb. Land) employs it as Dr. McCosh and others, to denote a Kingdom in the heart, or “the divine, indwelling spirit of truth,” or a kind of ethical, spiritual development. This is the old mistake of confounding the Divine Sovereignty with the covenanted Theocracy, which e.g. Jerome (quoted by Neander, Christian Life, p. 241) expounds, in “From Jerusalem and from Britain the Kingdom of heaven is equally open to you, for the Kingdom of God is within you.” Sermons in every variety not only reproduce Jerome’s statement but (as Dr. Lowrey and others) actually apply the Millennial predictions, en masse, to this Kingdom in the heart, as e.g. illustrated thus: “When we read that the wilderness and the desert shall be made glad we must understand this to refer to the wilderness and desert places of our own hearts.” Writers, whose earnest piety must be admired, thus confound the Divine Sovereignty, God’s universal rule, with the Covenanted Kingdom (comp. Props. 79–90), and chiefly base their conclusions upon this passage misinterpreted, as illustrated e.g. in Flavel’s Fountain of Life. One distinguishing feature in this class of writers is, that without any regard to the context of passages, or their reference to dispensation or time, they are all equally quoted as applicable. Others (as e.g. a writer in Proph. Times, vol. 11, p. 156) have (1) “the reign of God over the heart,” (2) God’s reign in and over the Church. (3) and a Kingdom “to come—something future.” But this is only a reiteration of the old misapprehension, a confounding of things that materially differ, a mistaking the means for the end intended, a substituting of sovereignty for the Kingdom covenanted to the Son of man, and an ignoring of express Covenant promises and the strictly logical facts connected with the Kingdom. It is calculated to prevent a proper conception of the Kingdom covenanted to David’s Son. Farrar (Life of Christ, vol. 2, p. 137) takes the common view, and says that “even they (the disciples) did not fully realize that the Kingdom had already come,” and that they looked forward to some glorious future for its arrival. We only now say that the preachers of a Kingdom, specially appointed and sent forth by Jesus, were far better qualified (comp. Props. 43, 44, etc.) to judge in this matter, and form an estimate of the Kingdom than men are at this late day. Of course, Farrar’s view ignores the abounding passages relating to the postponement (Props. 58, 66, 67, 68, etc.). Even so excellent a writer as Christlieb (Mod. Doubt, p. 416) falls into the error of quoting this passage to sustain the notion of an existing Kingdom “within man,” and adds, “and yet this opinion gains ground.” Alas! this is but too true that it is gaining ground, rooting out the early Church belief, and preparing both the Church and the world for the predicted state of unbelief on this very subject. This heart-Kingdom theory put in the place of the covenanted Kingdom cannot be sustained by the Covenants, by the predictions, by the bestowal of the Kingdom to David’s Son, by the postponement, by the time when it is to be inaugurated, by the means employed at its establishment, etc. It is simply an unwarranted substitution of something, which has always existed (Prop. 84) for a specifically covenanted theocracy pertaining to David’s Son. Beecher (Ch. Union, Jan. 15th, 1879)gives this increasing belief as follows: “I (Jesus) came to establish a Kingdom that consists in man’s dispositions, and not in an outward and visible Kingdom.” This passage is a favorite with all the mystical and spiritualistic theories, making the Kingdom to be “the predominance in the soul of man of right dispositions,” etc. Entire works, as e.g. The Inner Kingdom, are based on a wrong inference taken for granted, viz., “The Kingdom of heaven, Christ said is within us; it is not a physical state; it is a condition of the soul.” The Swedenborgian (Christ is Coming; but how? p. 14) is more consistent when he spiritualizes not merely a part but the whole, and makes the Lord Jesus’ Coming into the heart to raise up this Kingdom, His Second Coming. Alas! Observation 2 The passage, Luke 17:20–21, must be taken in its entire connection. (1) “And when He was demanded of the Pharisees when the Kingdom of God should come.” The question when the Kingdom should come determines the answer. And we may well ask the question whether Jesus will give that information to the Pharisees which He uniformly denied to His own disciples during His ministry (Mark 13:32) and even after His resurrection (Acts 1:7). Would He give that (i.e. exact time) to His enemies which He withheld from His friends? (2) “He answered them and said, the Kingdom of God cometh not with observation.” Perhaps no word has received such singular treatment as the word “observation” here; its primary, distinctive meaning is discarded and a meaning given to it which Judge Jones (Essays on the Com. of the Kingdom of God, p. 51) justly remarks “cannot be extracted from it,” and as a further proof of it the reader may be challenged to produce another place, either in sacred or secular literature, where any critic has attempted to force any one of these meanings (i.e. outward show, pomp, splendor, etc.) either upon the word ‘parateresis’ or ‘observatio’” Discarding then all those far-fetched secondary engrafted meanings, and leaving even the highly ingenious (perhaps correct) and critical interpretation of Judge Jones, we are willing to accept of the plain meaning of the word as given by critics, viz., denoting (Olshausen) “the act of perceiving or of observing,” (Kype) “scrupulous attention or observation,” etc. Thus then, the Kingdom of God cometh, not as something whose approach may be attentively perceived, observed, considered, i.e. like that of a visible object gradually or even swiftly approaching. It will not come indicating its coming by sending forth any observable signs. This is the simple meaning and it corresponds with the general tenor of the word. This Kingdom is linked, as we have shown, with the Second Advent; “the appearing and the Kingdom” (as in the following verses) are united, II Timothy 4:1. No one will be able to observe its coming, for it comes as the Advent itself, suddenly, unexpectedly, like a thief, illustrated in the parable of the Ten Virgins and by its comparison with the lightning and the days of Noah. So concealed is its approach that it becomes “a snare” to the world, and even to the Church; for its coming is dependent on the fulfillment of “the times of the Gentiles,” the completion of a certain number of the elect, the Advent of Christ Himself, which things are not observable to man, being known only to God. There is nothing in the Kingdom itself to indicate the time of its establishment. (3) “Neither shall they say, Lo here! or Lo there!” Not being observable for the reasons just assigned no one is able to direct attention to it in the manner indicated. (4) “For, behold, the Kingdom of God is within you.” Surely He did not mean that the Pharisees who addressed Him and to whom He spoke, had the Kingdom within them individually, personally. The phrase “within you” is susceptible of an easy and consistent solution. Let the reader consider the Propositions in which we showed conclusively that this Kingdom is covenanted to the Jewish nation; that it is an elect nation; that this Kingdom belonged so exclusively to them that the public ministry of John, Jesus and the disciples was confined (Prop. 54) to that nation; that the Kingdom was tendered to it; that on its refusal (through its representative men) to repent, the Kingdom is postponed and the people who are to receive it as an inheritance with Christ are grafted into that elect nation, etc., and all these considerations show at once how this Kingdom was “within” them. It was truly “within” the nation, it being the elect nation. The persons addressed were part of the nation and chief men of it, and Christ, in strict accordance with covenant relationship and fact, told those very unbelievers, that in view of the tender of this Kingdom to the people of the nation, and of its being preached within the nation, and of its being identified with the nation in the throne and Kingdom of David, this Kingdom is within them. It is connected with them, and within their reach on condition of repentance. It is also equivalent to the expression in Luke 11:20, “the Kingdom of God is come upon you,” or Matthew 12:28, “come unto you,” i.e. has attained unto you or pertains to you. The word “within” receives its force from the restriction thrown around the Kingdom by the covenant relationship of the nation, and therefore it has or it is, come “upon” them, “among” them, “within” them, as it could not at that time come to any other nation or people. This is evidenced from the fact that this very Kingdom thus come within the nation is taken from it and given to another engrafted people. If it did not in a high and peculiar sense belong to the nation, it could not be taken from it. Hence the “within you” addressed to these unbelieving Jews is most expressive of their covenanted relationship and the glorious privileges that they as a nation enjoyed. Restricted as it was to that nation, the opportunity was presented of a blessed change, but instead of repentance and faith and a consequent establishment of the Kingdom, a sad history of wickedness intervened. (5) If the context following is noticed it confirms our interpretation. He now addresses the disciples: “the days will come when ye shall desire to see one of the days of the Son of man, and ye shall not see it” (Luke 17:22). This, in reply to the question when the Kingdom shall come, indicates what we have already proven, the indefinite postponement of the Kingdom; for the line of Christ’s remarks makes the decided impression that the Kingdom will not soon be established, owing to His departure, and that the time of His return and its manifestation is concealed. None of the disciples then living shall see and enjoy it during their lives; and, comparing John 17:11–13; Matthew 9:15, etc., these days of absence extend down to our own time, and will only end when the day of the Lord Jesus (Philippians 1:6; I Corinthians 1:5, 8; II Corinthians 1:14; I Thessalonians 5:2, etc.) shall be revealed. In Luke 17:23 He cautions against deceivers who shall pretend to found this Kingdom, which again intimates that it will not come very soon. In reply to the question when, He, taking the fundamental fact that the Kingdom itself is dependent on His appearing, directs attention to the sudden and unmistakable (Luke 17:24) Coming of the King, of the Son of man “in His day.” And (Luke 17:25) directly shows that the Kingdom cannot soon appear, because of His suffering and rejection by that generation. Then He points out the condition of the world at the period of His Advent, that it will be a season of forgetful ness, unbelief, etc., as in the days of Noah and Lot. And yet at such a period, when men almost generally shall discard the notion of the imminency of His coming and the setting up of His Kingdom, this question of the Pharisees shall be realized, for “even thus will it be in the day when the Son of man is revealed.” This is followed up by a parable representing a period of trial as intervening, that although such trials were before them men should pray and not faint, because although God “bear long with them” (expressive of delay) He shall finally deliver them, concluding with the deeply impressive question (alas, so abundantly verified in this day), “Nevertheless, when Son of man cometh, shall He find faith on the earth?” Jews and Gentiles with here and there an exception, discard all faith in this personal Coming of the Son of man, and the Kingdom covenanted to Him and identified with that Coming. The delay is to them ample evidence that it never will be witnessed. Now in the direct answer to the Pharisees, and the added remarks to the disciples, together with the corroborating state of the Church and world, we have reiterated, what has already been proven, that the Kingdom was nigh to the Jewish nation, that, owing to their sinfulness, it was not established but is postponed to an indefinite period in the future, viz., “to the day when the Son of man is revealed” (comp. Props. 56–68). Observation 3 Because of the free use made of this passage, a few more remarks on the meaning of “observation” are in place. Coming to this Scripture with a preconceived notion of a Kingdom spiritual and invisible in this dispensation, the multitude engraft on the original word such expressions as “outward show,” “splendor,” “pomp,” “outward display,” “external display of majesty,” etc., which do not legitimately belong to the word translated “observation,” but are given to it, to suit a theory, on the ground that such things are observed! As Judge Jones (Philo-Basilicus, Essays) has at length shown, nowhere else is it even attempted to render such a meaning. Commentators who employ this secondary sense (as e.g. Bloomfield, Olshausen, etc.) frankly admit that this secondary sense only becomes a conjectural one, because they cannot find another example to verify it. Surely this in itself should be already sufficient reason for the student to regard the secondary sense with suspicion, but we have two additional ones to add. (1) This secondary sense is not true even of the Church. The Church comes with observation, as e.g. on the day of Pentecost. It was established with “outward show” and is perpetuated with the same, having a preached Word, ministers, officers, external ordinances, etc., and the saints are to be a light, a witness of the truth to the world. The faithful body of believers is to manifest itself as a testimony to all, and, of course, this cannot be done unless they can be observed, etc. (2) This secondary sense is not correct concerning the Kingdom of Christ. Let the reader notice what the Covenant demands, what the prophets predict, respecting this Kingdom. Is it not to come with such “outward show,” such “splendor” and “external majesty,” that it shall arrest the attention of, and be witnessed by, all living? Is it not to occupy the place of other kingdoms and to be exalted to the sovereignty of the world? Multitudes of passages teach this; and the least consideration of the predicted glory of the Kingdom, its universality, the restoration of the Jews connected with it, the worship of nations, etc., will at once show that, when it arrives, it will be the great and absorbing object of “observation.” Indeed so evident is this, that we find admissions on all sides conceding it, even although opposed to a previous interpretation of the first part of the passage Thus, e.g. Schmidt (Bib. Theol. of the N.T., p. 246), after spiritualizing this Kingdom, admits that “the Lord also depicts in Luke 17:24 this same Kingdom as appearing visibly.” Olshausen (Com. loci) advocating the spirituality of the Kingdom in the reply to the Pharisees also claims that in the same chapter it is alluded to as external, external in its perfection. Having already pointed out the inconsistency of this development theory of a claimed higher (spiritual) position to a lower one, it is only necessary to add that all such admissions prove the correctness of our interpretation of the chapter, and the incoherency of their own theory. Van Oosterzee (Lange’s Com. Luke, p. 268) rejects the idea that this is to be pressed to exclude the visibility of the Kingdom. While we cannot receive his explanation entire (because contradictory), yet we endorse this utterance: “Not seldom has the saying, that ‘the Kingdom of God comes not with observation,’ been misused and exaggerated, in the sense that this Kingdom will never on earth display itself in a glorious form worthy of itself. No; the Kingdom of God comes not with observation, but when it has once come, we shall nevertheless be well able to say: Lo here!” But he rejects (p. 266) the view of Chrysostom, Luther, etc., that “within you” means “in your hearts,” and gives his reasons for preferring the translation “in the midst of you.” The fact is, that the elect condition of the nation necessitating the offer of the Kingdom—bringing it nigh to it—is too much overlooked, and that the relationship of these “children of the Kingdom” to the tender offers the most ample and satisfactory explanation. Spiritualize it, and then ask whether such spiritualisms can explain either the language of the prophets as to its world-dominion, or what Kingdom was really taken from the Jews. Observation 4 The meaning that so many deduce from the expression “within you,” is not only opposed by ourselves but finds opponents among many who have no sympathy with our doctrine, and who are in doctrinal position with the Church-Kingdom party. “Advocating a spiritual Kingdom, yet they cannot find it a consistent measure to take the phrase “within you” as indicative of God’s reign in the heart,” etc., for, as they tell us, this would prove too much of the unbelieving party addressed. Hence Neander takes the position (see Obs. 1, above) that it ought to be rendered “among you.” Olshausen informs us that Paulus, Fleck, Borneman, De Wette explain it, “among you.” The marg. reading also gives “among you.” Bloomfield (loci) gives “among you.” Barnes (Com. loci) gives both “within” and “among you.” On the other hand Dr. Campbell, Dr. Jones, and many others insist on retaining “within you.” So far as the sense of the passage is concerned, either one or the other would suffice, although our preference is for the latter. Again, in the efforts to avoid the prevailing application of the “within you,” some, as Dr. Neander, assert that “the Kingdom of God was manifested in his own appearance,” and, as Prof. Whiting explains it, “the King is among you.” So also Dr. Thomas and the Christadelphians generally. Whatever truth (Propostion 56) there may be in King and Kingdom being convertible, yet the peculiarity of the expression embracing a word that legitimately means “within,” and the use of the previous word “observation” forbids the application of this to the person of Jesus Christ, for then He would be “within” those unbelievers and He could not be observed. Besides this, such an explanation is forced, being derived from the third one given by Cornelius a Lapide, and which was based on the Divine Sovereignty of God; while the Kingship of Christ, in view of the foreseen rejection, is held in abeyance, being founded on His covenanted humanity and His relationship to God, after the performance of an allotted mission (Propositions 81–90). The explanation given under Obs. 2 is in correspondence with and unites the statements of the Old and New Testaments, and accurately accords with the then existing status of the Jewish nation. Observation 5 This Kingdom “within you” could not be the Christian Church, for that was afterward instituted and it was not anything that the Pharisees were in personal actual enjoyment of, and to apply it either to the person of Christ or to a spiritual reign is to bring it into conflict with covenanted expectations and the preaching of John the Baptist, Jesus, and the disciples (Propositions. 19–23 and 38–49). Hence, even Bloomfield (loci) says, that to make this phrase significant of “the internal and spiritual principle” “is forbidden by the context.” How he can reconcile his own view with such an admission is something that we cannot understand. Enemies and friends concede to us all that we require. Observation 6 While the approach of the Kingdom itself is not discoverable by any observation, being dependent on the secret knowledge of God Himself as to the time and to the completion of the number of the elect, yet this does not forbid a certain approximative knowledge concerning the period of its approach. While not in itself giving forth any visible signs of its Coming, yet the Divine Spirit has given us other signs, other events as a kind of guide by which we may know, more or less, the nearness of its Coming. Jesus Himself enumerates a lengthy series of events, and emphatically adds, Luke 21:31; “So likewise, ye when ye see these things come to pass, know ye that the Kingdom of God is nigh at hand.” Having already used this passage in sustaining the postponement of the Kingdom, it is only necessary to say that neither the Church, visible or invisible, nor “God’s reign in the heart,” could be denoted, since “these things” specified are running their course down to the present day. Still attention is directed to “these things” to urge us to watchfulness and anticipation of the Coming of the Kingdom undiscoverable by any outward, visible signs. Even the believing, owing to this lack of external observation of the Kingdom, are represented as in danger of having its approach coming upon them most unexpectedly, while the world, rejecting those merciful and gracious predictions, is buried in slumber and caught in “a snare,” or “net.” But few, wholly dependent on faith and not on the Kingdom itself presenting preliminary external signs for observation, will accept of the prophecies pertaining to this matter and be looking for, watching for, and awaiting with hope the Kingdom. These signs, not of the Kingdom itself but of things existing when it is to come, will be enumerated under another Proposition (comp. Props. 173 and 174). We may in conclusion quote several writers who reject the prevailing interpretation. Rev. H. Dana Ward, in an interesting article, “The Inhabited Earth Shortly to Come” (Proph. Times, vol. 12, p. 37), resists the notion that the Church is the visible Kingdom of the Messiah, and among other texts examines Luke 17: 21–26. He justly repudiates a Kingdom existing in the Pharisees, and also “among you” (i.e. in the person of the King then present), for the former would honor the Pharisees above His disciples, and the latter is opposed by the context following and the references to this Kingdom being still future. He makes the “observation” to be “outward watching,” and the “within you” to be an inward looking for it and preparation for it. This, however, is to lose the force of “within” pertaining—not to believers but—to the Jewish nation, viz., the Kingdom actually tendered to them in view of the elect position occupied. We thus preserve its depth of meaning, so pregnant with tremendous results. Craven (Lange’s Rev., p. 67) points out that the question and answer are both in the present tense, the Pharisees asking: “When cometh the Kingdom of God?” and adds: “The question and the answer are but illustrations of that law proper to all languages, but preeminently to the Greek, by which a certain future may be represented by a verb in the present; illustrations may be found, Matthew 26:2; I Corinthians 15:42–44 (see Jelf, Winer, Kuhner, and grammarians generally). To the conclusion that the language of our Lord must be understood as having reference to the future, it may also be remarked, we are shut up by the following considerations: The supposition that He indicated an existing Kingdom (a) implies that it was set up in (or among) the Pharisees; (b) disconnects His words from the immediately following address to the disciples, while the contrary supposition brings them into manifest and beautiful connection therewith, and with His other utterances.” In a footnote on “observation” and “within,” he adds: “The Pharisees ask ‘when cometh the Kingdom of God?’ He answers, ‘It cometh not with the signs of a gradual approach; neither shall they say, Lo here, or lo there, for the Kingdom of God is in the midst of you.’ Then turning to His disciples, He says: ‘The days will come when ye shall desire to see one of the days of the Son of man, and ye shall not see it. And they shall say to you, Lo here, or lo there: go not after nor follow. For as the lightning that lighteneth (flashing) from one part under heaven shineth to the other part under heaven (comes not with the signs of a gradual approach), so also shall the Son of man be in His day,’ etc. Does not the very unity perceptible in the entire address—the vividness of the scene it presents—the manifest oneness of the doctrine with that elsewhere taught by our Lord, especially on the Mount of Olives—place the stamp of truth on the hypothesis? Does it not become manifest that this passage, so far from teaching the doctrine of a present establishment of the Kingdom, must be numbered among those that connect the establishment with the Second Advent.” (FROM THE THEOCRATIC KINGDOM)