Lucas 20
R.C.H. Lenski · Citado em PreceptAustin
Lucas 20
Lenski - A vineyard is naturally planted for the sake of the fruit it will yield. But this parable does not center our attention on the productivity or unproductivity of the vineyard or of its vines as does the parable recorded in Isa. 5 but on the vicious actions of these vine-growers, to whom the vineyard had been leased, and who were now to meet the terms of the lease. And rented it out to vine-growers - In other words the vineyard was rented out by the "absentee landlord," the owner who was not present. The ones who cultivated the vineyards were in effect tenant farmers who rented the owner's land, produced a crop and gave the owner his share of the proceeds when the crop was sold. A vine-grower was a "contract laborer" who was given the benefit of working the owner's land, which was a wonderful opportunity for those to poor to own their own land. Who are the vine-growers? These are the religious leaders (cf "the chief priests and the scribes with the elders" who confronted Jesus in Lk 20:1+) These mean are those who God had puts in charge of caring for His vineyard, the nation of Israel, especially providing for their spiritual nourishment, in the true way of God. Notice that these leaders are never called "owners" but serve only as stewards (including all their previous leaders - kings, priests and prophets) who were given responsibility for the spiritual welfare of the people of Israel. And went on a journey for a long time - This would have been true in ancient times as without cars, trains or planes every journey of any distance would have been a "long" journey. And this was not uncommon in Palestine, for the owner of the land to live at a considerable distance, sometimes even in another country. But in the context of the meaning of the parable to what does a long time refer? The "vine-growers" were in a lineage that went back some 2000 years (from Jesus' day) to the loins of Abraham. So for 2000 years (a long time) God was looking for a "bumper (spiritual) crop" from His vineyard, Israel. Long is actually hikanos which means sufficient, adequate - they had plenty of time to bring forth (spiritual) fruit. And so what Jesus' phrase a long time summarizes is the entire Old Testament history of Israel from Genesis 12:1 through Malachi 4:6 (including the intervening 400 silent inter-testament years and including the ministry of John the Baptist)! Steven
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Lenski - The imagery is astounding. No man ever did what the owner of this vineyard did. After his first messenger had received such treatment and came back bloody and empty-handed, any other owner would forthwith have called in the police, ousted those vicious vine-growers, and brought them to justice. The hearers might well exclaim: “Why, we never heard of such an owner who would send slave after slave to have these atrocities repeated, and finally send his own son to be killed!” They had, of course, never heard of anything like this. But that is the very point Jesus wants to make. It takes unheard-of imagery to picture the unheard-of wickedness of these Jewish leaders, who murdered not only the prophets whom God sent them but were now about to murder also God’s own Son. It is disappointing to observe that the commentators fail to note these features of the parable and other similar features in other parables. Read Mt. 23:34; Acts 7:52; Heb. 11:37, 38. According to tradition Jeremiah was stoned in exile in Egypt, and Isaiah was sawed asunder by King Manasseh (cf Hebrews 11:37+). (See The Interpretation of St. Luke's Gospel) Luke 20:11 "And he proceeded to send another slave; and they beat him also and treated him shamefully and sent him away empty-handed Luke 20:11KJV And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty. treated him shamefully Mt 23:30-37; Acts 7:52; 1 Th 2:2; Heb 11:36,37 treated him shamefully and sent him away empty-handed Hosea 10:1 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 A SECOND SLAVE MISERABLY MISTREATED And he proceeded (prostithemi) to send another slave (doulos) - Proceeded means "added" so to the previous slave, the owner "added" another! This is a manifestation of the owner's mercy considering what happened to his first slave! Another (heteros) means a different one, even a different kind. The other Gospel versions state that some of the slaves were not just beaten but were actually killed by the vine-growers! At this point, the parable is not at all like real life. This is a story and Jesus is using it to dramatically make a point about the tenants of His "vineyard." Matthew adds that “Again he sent another group of slaves larger than the first; and they did the same thing to them." (Mt 21:36) Mark adds "Again he sent them another slave, and they wounded him in the head, and treated him shamefully. And he sent another, and that one they killed; and so with many others, beating some and killing others." (Mark 12:4-5) Jesus comments on the killing of God's prophets in Mt 23:29-30, 33-37 - Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and adorn the monuments of the righteous (PURE HYPOCRISY TO PRETEND TO REVERE THE OT PROPHETS!),and say, ‘If we had been living in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets (LIAR, LIAR, PANTS ON FIRE!)....33 (JESUS CONFRONTS THEIR BLATANT LYING AND HYPOCRISY DECLARING) “You serpents, you brood of vipers, how will you escape the sentence of hell? 34 “Therefore, behold, I am sending you prophets and wise men and scribes (SPEAKING OF THE APOSTLES WHO WOULD SOON GO OUT AND PREACH THE GOSPEL) some of them you will kill and crucify, and some of them you will scourge in your synagogues, and persecute from city to city, 35 so that upon you may fall the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar. 36 “Truly I say to you, all these things will come upon this generation. 37 “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. Earlier in his Gospel Luke had encouraged us to take heart when we are persecuted for the Gospel... “Blessed are you when men hate you, and ostracize you, and insult you, and scorn your name as evil, for the sake of the Son of Man. “Be glad in that day and leap for joy, for behold, your reward is great in heaven. For in the same way their fathers used to treat the prophets. (Luke 6:22-23+) Jesus described the lot of prophets and apostles who would spread the Gospel after His ascension Woe to you! For you build the tombs of the prophets, and it was your fathers who killed them. 48 “So you are witnesses and approve the deeds of your fathers; because it was they who killed them, and you build their tombs. For this reason also the wisdom of God said, ‘I will send to them prophets and apostles, and some of them they will kill and some they will persecute (Luke 11:47-49+) And in Luke 13 Jesus lamented “O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it!(Luke 13:34+) And they beat (dero) him also treated him shamefully (atimazo) and sent him away empty-handed (kenos) - In addition to beating (dero), now they add shameful treatment. Another reason they may have been sent away empty-handed is that they vineyard produced no fruit.
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Lenski says "Perhaps” in the parable is no mere part of this humanly impossible imagery but is inserted to show how far God was willing to go with the leaders of the Jews, i. e., send his Son on a mere “perhaps.” Respect (1788)(entrepo) means to turn at or to turn back or about. In the active sense it means put to shame, make ashamed, reprove (1Cor 4.14). In the passive it means to be put to shame, be ashamed (Titus 2.8). In the passive with the middle sense, it means strictly to turn oneself toward someone; hence respect, reverence, have regard for (Mt 21.37). In this context the idea is of turning with respect at the approach of someone. In the present usage the vine growers would in effect be shamed into respecting the son. Mark 12:6 adds “He had one more to send, a beloved son; he sent him last (eschatos) of all to them, saying, ‘They will respect my son.’ Comment: The word "last" is significant for indeed Jesus is God's "last" word of warning and of hope to Israel and to all mankind. God can (so to speak) do no more that give His best, His only begotten Son. to reject Him is to reject one's only hope of deliverance from eternal destruction.
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Lenski - Another feature should not be overlooked: as Jesus recites these points in the parable he is looking these very vine-growers squarely in the eye, and they know that Jesus has them in mind. The situation is dramatic in the extreme. The fact that no human lessor of a vineyard ever did a thing such as that which is depicted here brings out the full enormity of the reality of which these Sanhedrists were guilty. The patience of God toward Israel’s rulers is without parallel in all human history—an illustration must be invented to picture it, and that illustration must be unreal. The second slave is treated worse than the first; insults are added to the blows. (See The Interpretation of St. Luke's Gospel) Proceeded (4369)(prostithemi from from prós = to or besides + títhēmi = to put) means to set, add, put, lay unto or with something. It involves increasing the substance rather than adding a new substance. Treated shamefully (818)(atimazo from a = without + time = honor) means to be treated with indignity or to cause to be disgraced or degraded. This verb describes what God judicially allows to occur to the bodies of those who reject His revelation (Ro 1:24). Luke 20:12 "And he proceeded to send a third; and this one also they wounded and cast out. 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 A THIRD SLAVE WOUNDED And he proceeded to send a third - (Literally "he added to send a third" - see Lenski's note below) This reflects the owner's continued "over the top" mercy. But not only is he merciful, he is also patient! He would have been entirely justified to being righteous retribution on the vine growers. And this one also they wounded and cast out - The vine growers reject another opportunity by the owner. Cast out (1544)(ekbállō from ek = out + bállō = to cast, throw, drive) means to cast, throw out often with the idea of force (Mt. 8:12; 15:17; 25:30; Acts 16:37, 27:38; Lxx - Lev. 14:40). Ekballo is the verb used to describe casting out demons (Mt 7:22-note)
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Lenski - The third is treated still worse. He is thrown out, covered with bleeding wounds. “He added to send” is a Hebraism (R. 1078) which uses the verb instead of an adverb: “he sent again.” Luke mentions only three slaves, Matthew and Mark speak of many and record stoning and actual killing. The way in which Jesus spoke the parable included all these features, the evangelists abbreviated, and each did so in his own way. As Steven
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Lenski says "In the one case the mission makes the man, in the other the man makes the mission." Beloved son are the very words used in Luke 3:22+ (cf "My Chosen One" in Luke 9:35, "Beloved Son" in Mt 3:17, 17:5, Mk 1:11, 9:7, 12:6). Perhaps they will respect (entrepo) him - Young's Literal has "they will reverence my son." The owner's patience continues. On course this portrays God's only begotten Beloved Son, Jesus Christ. Ponder this for a moment - Where is an earthly father who would send his beloved son to men who had mistreated and killed his previous representatives? Indeed, "God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life." (John 3:16). How great, how vast, how immeasurable is the love of God for those so unlovely! This reminds me of Paul's great prayer in Ephesians... For this reason I bow my knees before the Father, 15 from whom every family in heaven and on earth derives its name, 16 that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man, 17 so that Christ may dwell in your hearts through faith; and that you, being rooted and grounded in love, 18 may be able to comprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God. 20 Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, 21 to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen. (Ephesians 3:14-21+) Wikipedia's definition of respect - Respect is a positive feeling or action shown towards someone or something considered important, or held in high esteem or regard; it conveys a sense of admiration for good or valuable qualities; and it is also the process of honoring someone by exhibiting care, concern, or consideration for their needs or feelings. Lenski adds "This imagery (REGARDING "PERHAPS...") goes far deeper as regards God. On the one hand we have the incomprehensible love and patience of God that are exhibited in all these sendings; on the other hand we have the justice of God which lets the Jewish leaders fill the measure of their guilt to the very brim, yea, to overflowing, by the killing of even God’s son." (Ibid)
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Lenski - The parable is exceedingly exact at this point. This reasoning with each other does not picture only the secret thoughts of the Sanhedrists; John 11:47–53 states that this is exactly how they did reason. They killed Jesus because they feared to lose their position and their power over the nation. Their blind unbelief hid the spiritual nature of the Kingdom from them; and thus the fact that they could never retain the outward rule when its inwardness was foreign to them remained hidden from them. “Let us kill him” is the hortative subjunctive. The murder of Jesus was deliberately planned as Jesus tells the very men who planned it. After Jesus was out of the way, who was there to dispute the religious rule of the nation with the Sanhedrists? After he was dead, the inheritance was theirs (ED: OR SO THEY THOUGHT - DECEIVED AS THEY WERE TO THE TRUTH OF GOD!) (See The Interpretation of St. Luke's Gospel ) THE RELIGIOUS LEADERS RECOGNIZED THE SON!!! This is the heir (Kleronomos) - This is amazing and answers a question I have had for more 38 years as a follower of Christ. And the question is did the Jewish leaders recognize Who Jesus was given all of the supernatural events that they personally witnessed? This parable answers the question -- Just as the tenants recognized the son as the heir, it is clear that the Jewish religious leaders recognized Jesus as the Son of God.
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Lenski - The lessons in killing that were taught these Jewish leaders by all former persecutors of the prophets they are putting into final practice for the killing of God’s own Son. Matthew phrases it this way "let us kill him and seize his inheritance (NLT = "and get the estate for ourselves!")." (Mt 21:38) Mark has "let us kill him, and the inheritance will be ours!" (Mk 12:7) Luke 20:15 So they threw him out of the vineyard and killed him. What, then, will the owner of the vineyard do to them? Luke 20:15KJV So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them? So they threw him out of the vineyard and killed him Hebrews 13:12 What, then, will the owner of the vineyard do to them Mt 21:37-40; Mark 12:6-9 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 THE SON SUFFERED OUT OF THE VINEYARD So they threw him out (ekballo) of the vineyard and killed (apokteino) him - If you were in the audience the day Jesus spoke this parable, you would have been shocked at this turn of events! This is designed to make the audience feel outrage against those tenant farmers.
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Lenski - The parable is dropped, its possibilities have been exhausted since its imagery could not picture the resurrection of Jesus. The Sanhedrists have heard their verdict in the language of the parable. They are now to hear that this verdict has been recorded in their own Scriptures. Jesus quotes Ps. 118:22, 23, the very psalm from which the Hosanna shouts were taken on Palm Sunday; and after quoting it Jesus restates in his own words what this quotation means for his present hearers. John Heading adds "The parable provides a wide panorama of the purposes of God relating both to the Jews (Lk 20:9 alludes to events that took place prior to the first advent, for the vineyard was "planted" in the OT!) and to the church, as well as to Christ, the exalted Stone. The parable is a summary of the whole Bible! (What the Bible teaches – Matthew) R T France - on Ps 118:22-23 - The psalm referred originally to the deliverance of Israel from a situation where it seemed their enemies had triumphed, a deliverance which could be ascribed only to the miraculous intervention of God on behalf of his chosen people. Jesus, and other New Testament writers following his lead (Acts 4:11; 1 Pet. 2:4, 7), saw in this a prefiguring of His own rejection (CRUCIFIXION) and subsequent vindication when God raised him from the dead and set him at his right hand. The quotation here serves to round off the parable by providing the missing element in its presentation of the Jews’ rejection of Jesus, i.e. his subsequent vindication in the resurrection. (Tyndale New Testament Commentaries – Matthew) (Bolding added) But Jesus looked at (emblepo) them and said - He "fixed His gaze on them." He is addressing the protests from the Jewish crowd. Don't miss the intent of Luke's words - Jesus is "mano on mano," eyeball to eyeball as we might say and He is seeking to capture their full attention for His next critical commentary, in which He in effect interprets an Old Testament passage from Psalm 118:22 for His Jewish hearers. Excursus on "mana on mano" = Mano-a-mano is a Spanish construction meaning "hand to hand". It was used originally for bullfights where two matadors alternate competing for the admiration of the audience. Current Spanish usage describes any kind of competition between two people where they both compete trying to outdo each other. How apropos to the current confrontation! Lenski on "but Jesus looked" - There is a pause. Jesus looks at all the people who are packed closely before him, all intent on every word that comes from his lips. The pause and the look add to the tension. Looked at ("looked straight at them" = NET)(1689)(emblepo from en = in or on + blépo = to look) means to look in the face, fix the eyes upon and so to stare at. It speaks of an attentive looking as when the Lord "turned and looked at Peter" after his denial (Lk 22.61-note). Emblepo can signify a look of love, concern, or interest, as in the account of the rich young ruler (Mark 10:21). As
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Lenski - The psalm, which was known to all, was, most likely, composed in order to express the joy of the people after the return from the Babylonian captivity, at the time of the laying of the cornerstone of their new Temple or at the time of the dedication of the completed structure. Written (1125)(grapho from root graph- = primarily means to engrave) means to engrave or inscribe with a pen letters on a surface. The perfect tense signifies the permanence of the written word of God. Now Jesus quotes from Psalm 118, the very Psalm the Jews had quoted when Jesus entered Jerusalem in His "Triumphal Entry" and the Jewish crowds hailed Him as their Messiah and conquering (they thought) King crying "shouting: “BLESSED IS THE KING WHO COMES IN THE NAME OF THE LORD; Peace in heaven and glory in the highest!” (Lk 19:38-note, quoting Ps 118:26). The bitter irony is that the very psalm used to hail Him as Messiah and King of Israel, Jesus uses to foretell Israel's rejection of Him! He predicts the Jewish people will experience an amazing turn-around in just five days! There is one other irony in that Ps 118:22–23 in the OT spoke of Israel as the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus Who is rejected by Israel. Psalm 118:22 is clearly an important passage to God, for the Spirit quotes from it five times in the New Testament: The parallel passage in Matthew 21 has some additional information not found in Luke's version (note that the text below in red bold is found only in Matthew and not in Luke or Mark). Matthew quotes not just from Ps 118:22 (as does Luke) but like Mark (Mk 12:10-11) quotes from Ps 118:22 and Ps 118:23. Note also that Matthew's version describes God's pronouncement of judgment on Israel. Jesus said to them, “Did you never read in the Scriptures (QUOTING Ps 118:22), ‘THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE CHIEF CORNER [stone]; (FOLLOWING QUOTE FROM Ps 118:23 AND IS NOT FOUND IN LUKE) THIS CAME ABOUT FROM THE LORD, AND IT IS MARVELOUS IN OUR EYES’? "Therefore I say to you, the kingdom of God will be taken away from you (ISRAEL) and given to a people (BELIEVING GENTILES), 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 (VERB USED OF WINNOWING OUT CHAFF AND THEN GRINDING TO POWDER = THE VERY FATE OF THOSE WHO REJECT THE STONE!).” (Mt 21:42-44) A T
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Lenski - The climax of the parable, the death of the son himself, is repeated in the first line of the psalm: “A stone which those building rejected,” The phrase chief corner, in Greek kephale gonias, is a Hebraism which refers to the final stone in the building (according to the TDNT). The unique stone of the pinnacle corner is Christ Himself, Who is also the temple's foundation. He is both underneath all, upholding us, and above all, crowning us as our glorious Head. All glory to our Chief Corner Stone, the Messiah! Stone (3037)(lithos; English - lithograph; monolith) is a mass of hard consolidated mineral matter (English definition) which in Scripture refers both to a Literal stone - God can raise up children of Abraham from the stones - Mt 3:9, Lk 3:8; temptation of Christ - Mt 4:3, 6, Lk 4:3,11; stones of the Holy Temple - Mt 24:2, 13:1-2, Lk 19:44, 21:5-6; stone that sealed Christ's tomb - Mt 27:60, 28:2, Mk 15:46, 16:3-4, Lk 24:2, Jn 20:1; stone on Lazarus' tomb - Jn 11:38-39, 41; demon possessed man gnashing himself with stones - Mk 5:5; millstone around one's neck - Lk 17:2; Stones will cry out - Lk 19:40; "a stone's throw" - Lk 22:41; throw stone to kill - Jn 8:7, 8:59, 10:31; stone tablets with 10 commandments - 2 Cor 3:7; jewels - Rev 17:12, 18:12; God's throne - Rev 4:3; a stone to destroy future Babylon - Rev. 18:21 Figurative stone - Used to depict Christ - Mt 21:44, Mk 12:10, Lk 20:17-18, Acts 4:11, Ro 9:32-33, 1 Pet. 2:7-8; spiritual building - 1 Cor 3:12; of believers as living stones - 1 Pe 2:4; Jerusalem like a costly stone - Rev 21:11; foundation stones of the Holy City - Rev 21:19 (See also Discussion of the image of a stone - from The Dictionary of Biblical Imagery) Friberg - (1) literally; (a) stone, piece of rock as used for various purposes: building material (Mt 24.2), sealing graves ( Mt 27.60), millstones for processing food (Rev 18.21), flat stones for engraved writing (2 Cor 3.7), etc.; (b) of precious stones jewels (Rev 4.3); (c) of idols stone image (Acts 17.29); (2) metaphorically, of Christ as the keystone in God's spiritual temple (Mt 21.42); of Christians as living stones in God's spiritual temple (1 Pet 2.5) (Analytical Lexicon) Lithos - 59x in 53v - another(4), millstone*(1), stone(38), stone's(1), stones(15). Matt. 3:9; Matt. 4:3; Matt. 4:6; Matt. 7:9; Matt. 21:42; Matt. 21:44; Matt. 24:2; Matt. 27:60; Matt. 27:66; Matt. 28:2; Mk. 5:5; Mk. 12:10; Mk. 13:1; Mk. 13:2; Mk. 15:46; Mk. 16:3; Mk. 16:4; Lk. 3:8; Lk. 4:3; Lk. 4:11; Lk. 17:2; Lk. 19:40; Lk. 19:44; Lk. 20:17; Lk. 20:18; Lk. 21:5; Lk. 21:6; Lk. 22:41; Lk. 24:2; Jn. 8:7; Jn. 8:59; Jn. 10:31; Jn. 11:38; Jn. 11:39; Jn. 11:41; Jn. 20:1; Acts 4:11; Acts 17:29; Rom. 9:32; Rom. 9:33; 1 Co. 3:12; 2 Co. 3:7; 1 Pet. 2:4; 1 Pet. 2:5; 1 Pet. 2:6; 1 Pet. 2:7-8; Rev. 4:3; Rev. 17:4; Rev. 18:12; Rev. 18:16; Rev. 18:21; Rev. 21:11; Rev. 21:19 Lithos - 370x in 346v in the Septuagint. Gen. 2:12; 11:3; 28:11,18,22; 29:2-3,8,10; 31:45-46; Exod. 7:19; 15:5; 17:12; 19:13; 20:25; 21:18,28; 24:4; 25:7; 28:9-12,17,21; 35:9,12,27,33; 39:6-7,10,14; Lev. 14:40,42-43,45; 20:2,27; 24:16,23; 26:1; Num. 14:10; 15:35-36; 35:17,23; Deut. 4:28; 8:9; 13:10; 17:5; 21:21; 22:21,24; 27:2ff,8; 28:36,64; 29:17; Jos. 4:3,5ff,11,20-21; 7:25-26; 8:29-30; 10:11,18,27; 15:6; 18:17; 24:26-27; Jdg. 9:5,18; 20:16; 1 Sam. 6:14-15,18; 7:12; 14:33; 17:40,43,49; 25:37; 2 Sam. 5:11; 12:30; 16:6,13; 17:13; 18:17; 20:8; 1 Ki. 1:9; 5:17-18; 6:7; 7:9-10; 9:15; 10:2,10-11,27; 12:18; 15:22; 18:30-31,38; 21:13; 2 Ki. 3:19,25; 12:12; 19:18; 22:6; 23:15; 1 Chr. 12:2; 20:2; 22:2,14-15; 29:2,8; 2 Chr. 1:15; 2:14; 3:6; 9:1,9-10,27; 10:18; 16:6; 26:14-15; 32:27; 34:11; Ezr. 5:8; Neh. 4:3; 9:11; Est. 1:6; 5:1; Job 6:12; 8:17; 14:19; 28:2-3,6; 31:24; 38:6,38; 41:15,24; Ps. 19:10; 21:3; 91:12; 102:14; 118:22; Prov. 3:15; 8:11,19; 24:31; 26:8,27; 27:3; 31:10; Eccl. 3:5; 10:9; Cant. 5:14; Isa. 8:14; 9:10; 13:12; 27:9; 28:16; 37:19; 54:11-12; 60:17; 62:10; Jer. 2:27; 3:9; 18:3; 31:39; 43:9-10; 51:26,63; 52:4; Lam. 3:53; 4:1,7; Ezek. 1:26; 10:1,9; 13:11,13; 16:40; 20:32; 23:47; 26:12; 27:22; 28:13-14,16; 38:22; Dan. 2:34-35,45; 6:16-17; 11:38; Mic. 1:6; Hab. 2:11,19; Hag. 2:15; Zech. 3:9; 4:7,10; 5:4,8; 9:15-16; 12:3 Chief (2776)(kephale; English - cephalic) refers to a LITERAL head (as of a human) ( Mt 5:36; 8:20; 27:29f; Mk 6:24f, 27f; 15:29; Lk 21:28; J n13:9; Ac 21:24; Ro 12:20; 1 Cor 11:4f, 7, 10; Rev 10:1; 17:3, 7, 9; 18:19; 19:12). FIGURATIVE: Kephale also refers to a figurative head as noting as denoting one of superior rank (1 Cor 11:3; Eph 1:22; 4:15; 5:23; Col 1:18; 2:10) or the head as chief part (cornerstone) (Mt 21:42; Mk 12:10; Lk 20:17; Acts 4:11; 1 Pt 2:7); the leading (head) city (Acts 16:12). The first use in the Septuagint.is in the so-called proto-evangelium, the first glimpse of the truth of the Gospel - "And I will put enmity Between you (SATAN) and the woman, And between your seed and her seed; He (MESSIAH) shall bruise you on the head, And you shall bruise him on the heel (EXACTLY WHAT CRUCIFIXION DID TO ONE'S HEEL!).” (Ge 3:15-note). Friberg - head; (1) literally, of a human or animal head (Mt 6.17); (2) figuratively; (a) metaphorically, of Christ as the head of which the church is the body (Eph 1.22); (b) of persons, designating first or superior rank head (1Cor 11.3); (c) of things uppermost part, extremity, end point; of buildings keystone, capstone ( Mt 21.42); (d) leading city, capital (Acts 16.12) (Analytical Lexicon) Gilbrant - Classical Greek - Besides its ordinary definition, “head,” kephalē also functions metaphorically in classical Greek for that which is superior and which has authority. At times it is employed in a way similar to psuchē (5425), “soul.” Septuagint Usage Kephalē stands for the Hebrew rō’sh in the Septuagint; however, once it is equated with nephesh, “soul.” Further, rō’sh can be translated by many other Greek terms. Just like its Greek substitute kephalē, the Hebrew rō’sh represents both a physical “head” (e.g., Isaiah 1:6) as well as “authority” (Deuteronomy 28:13). New Testament Usage - Kephalē appears more than 70 times in the New Testament. In addition to the natural meaning of the word (e.g., Matthew 6:17; 1 Corinthians 11:5; Revelation 1:14), it is also used metaphorically of “authority” (1 Corinthians 11:3,4; Ephesians 1:22) or of one’s “person” (e.g., Acts 18:6). Just as in secular Greek and in the Septuagint, kephalē is used as a symbol of authority, strength, and leadership. God is the head of Christ; Christ is the head of man; and the man is the head of his wife (1 Corinthians 11:3; Ephesians 5:23). Frequently Christ is stated to be the head of the Church (Ephesians 1:22; 4:15; 5:23; Colossians 1:18; 2:19). He is in charge of angelic powers and authorities too (Colossians 2:10). Head is used symbolically in Revelation for governmental realms of kings (Revelation 17:9-11). The beast’s heads equal the heads of the dragon (12:3; cf. 13:1). These are demonic spirits which empower and motivate the godless rulers of nations. (Complete Biblical Library) Zodhiates on kephale - (I) Particularly of man (Matt. 6:17; 8:20; 27:30; Luke 7:38); as cut off (Matt. 14:11; Mark 6:27); of animals (Rev. 9:17, 19; 12:3; Sept.: Gen. 3:15; 40:19); as the principal part, but emphatically for the whole person (Acts 18:6, “Your blood be upon your own heads,” meaning the guilt for your destruction rests upon yourselves; Rom. 12:20 quoted from Prov. 25:22; Sept.: 2 Sam. 1:16; 1 Kgs. 2:33, 37). Metaphorically of things, the head, top, summit, e.g., the head of the corner, meaning the chief stone of the corner, the cornerstone (Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet. 2:7, all quoted from Ps. 118:22), the same as akrogōniaíos (204), belonging to the extreme corner, chief corner (Sept.: Gen. 8:5; 11:4).(II) Metaphorically of persons, i.e., the head, chief, one to whom others are subordinate, e.g., the husband in relation to his wife (1 Cor. 11:3; Eph. 5:23) insofar as they are one body (Matt. 19:6; Mark 10:8), and one body can have only one head to direct it; of Christ in relation to His Church which is His body, and its members are His members (cf. 1 Cor. 12:27; Eph. 1:22; 4:15; 5:23; Col. 1:18; 2:10, 19); of God in relation to Christ (1 Cor. 11:3). In Col. 2:10 & Eph. 1:22, God the Father is designated as the head of Christ. Generally, of a leader or ruler (Sept.: Judg. 11:11). (Borrow The Complete Word Study Dictionary: New Testament) Related Resource; Article by Wayne Grudem - The Meaning of Kephale ("Head") - A Response to Recent Studies - page 424-468 in the PDF - This is an exhaustive study (that's an understatement! 82 references in the bibliography!) - and here is Dr Grudem's Conclusion (but one must read the entire article for context)... V. Conclusion The meaning “ruler, authority over” is still found quite clearly in forty-one ancient texts from both Biblical and extra-Biblical literature, and is possible in two or more other texts. In addition, there are six texts where kephale¯ refers to the literal head of a peron’s body and is said to be the part that rules or governs the rest of the body, and there are two texts which are similes where a ruler or leader is said to be like a head. But four of the examples I previously adduced were shown to be illegitimate by subsequent studies, and those should no longer be counted as valid examples. In addition, all the lexicons that specialize in the New Testament period, including two very recent ones, list the meaning “ruler, authority over” for kephale¯—it appears to be a well-established and valid meaning during the New Testament period. On the other hand, the evidence for the meaning “source” is far weaker, and it is fair to say that the meaning has not yet been established. There are some texts which indicate that the physical head was thought of as the source of energy or life for the body, and therefore the possibility exists that the word kephale¯ might have come to be used as a metaphor for “source” or “source of life.” There are two texts in Philo and one in the Orphic Fragments where such a meaning is possible, but it is not certain, and the meaning “leader, ruler” would fit these texts as well. There are still no unambiguous examples before or during the time of the New Testament in which kephale¯ has the metaphorical sense “source,” and no lexicon specializing in the New Testament period lists such a meaning, nor does the Liddell and Scott lexicon list such a meaning as applied to persons or as applied to things that are not also the end point of something else. In fact, we may well ask those who advocate the meaning “source” an important question: Where is even one clear example of kephale¯ used of a person to mean “source” in all of Greek literature before or during the time of the New Testament? Is there even one example that is unambiguous? Moreover, even if the meaning “source” or (as Cervin and Liefeld propose) “prominent part” were adopted for some examples of the word kephale¯, we would still have no examples of “source” or “prominent part” without the additional nuance of authority or rule. Even in the texts where “source” or “prominent part” is alleged as the correct meaning, the person who is called “head” is always a person in leadership or authority. Therefore there is no linguistic basis for proposing that the New Testament texts which speak of Christ as the head of the church or the husband as the head of the wife can rightly be read apart from the attribution of authority to the one designated as “head.” Kephale - 75x in 67v - chief(4), hair(1), head(50), heads(19), very(1). Matt. 5:36; Matt. 6:17; Matt. 8:20; Matt. 10:30; Matt. 14:8; Matt. 14:11; Matt. 21:42; Matt. 26:7; Matt. 27:29; Matt. 27:30; Matt. 27:37; Matt. 27:39; Mk. 6:24; Mk. 6:25; Mk. 6:27; Mk. 6:28; Mk. 12:10; Mk. 14:3; Mk. 15:19; Mk. 15:29; Lk. 7:38; Lk. 7:46; Lk. 9:58; Lk. 12:7; Lk. 20:17; Lk. 21:18; Lk. 21:28; Jn. 13:9; Jn. 19:2; Jn. 19:30; Jn. 20:7; Jn. 20:12; Acts 4:11; Acts 18:6; Acts 18:18; Acts 21:24; Acts 27:34; Rom. 12:20; 1 Co. 11:3; 1 Co. 11:4; 1 Co. 11:5; 1 Co. 11:7; 1 Co. 11:10; 1 Co. 12:21; Eph. 1:22; Eph. 4:15; Eph. 5:23; Col. 1:18; Col. 2:10; Col. 2:19; 1 Pet. 2:7; Rev. 1:14; Rev. 4:4; Rev. 9:7; Rev. 9:17; Rev. 9:19; Rev. 10:1; Rev. 12:1; Rev. 12:3; Rev. 13:1; Rev. 13:3; Rev. 14:14; Rev. 17:3; Rev. 17:7; Rev. 17:9; Rev. 18:19; Rev. 19:12 Kephale - 429x in 399v in the Septuagint. Ge 3:15; 8:5; 11:4; 28:11-12,18; 40:16-17,19; 48:14,17-18; 49:26; Exod. 12:9; 16:16; 29:6-7,10,15,17,19; 38:26; Lev. 1:4,8,10,12,15; 3:2,8,13; 4:4,11,15,24,29,33; 5:8; 8:9,12,14,18,20,22; 9:13; 10:6; 13:12,29-30,40-41,44-45; 14:9,18,29; 16:21; 19:27; 21:5,10; 24:14; Num. 1:2,18,20,22,24,26,28,30,32,34,36,38,40,42; 3:47; 5:18; 6:5,7,9,11-12,18; 8:12; Deut. 21:6,12; 28:13,23,44; 32:42; 33:16; Jos. 7:6; Jdg. 5:26,30; 7:25; 8:28; 9:25,36,53,57; 10:18; 11:8-9,11; 13:5; 16:13-14,17,19,22; 1 Sam. 1:11; 4:12; 5:4; 10:1; 14:45; 17:5,38,46,51,54; 19:13,16; 25:39; 26:7,11-12,16; 29:4; 2 Sam. 1:2,10,16; 2:16,25; 3:8,29; 4:7-8,12; 12:30; 13:19; 14:26; 15:30,32; 16:9; 18:9; 20:21-22; 22:44; 1 Ki. 2:32-33,37,44; 7:16,19,35,41; 8:8,32; 19:6; 20:31-32; 2 Ki. 2:3,5; 4:19; 6:25,31-32; 9:3,6,30; 10:6-8; 19:21; 25:27; 1 Chr. 10:9-10; 12:19; 20:2; 23:3,24; 25:1; 2 Chr. 3:15-16; 4:12; 5:9; 6:23; Ezr. 9:3,6; Neh. 4:4; Est. 4:17; 5:1; 6:12; Job 1:17,20; 2:7; 16:4; 19:9; 29:3; 41:7; Ps. 3:3; 7:16; 18:43; 21:3; 22:7; 23:5; 27:6; 38:4; 40:12; 44:14; 60:7; 66:12; 68:21; 69:4; 74:13-14; 83:2; 108:8; 109:25; 110:6-7; 118:22; 133:2; 140:7,9; 141:5; Prov. 4:9; 10:6,22; 11:26; 25:22; Eccl. 2:14; 9:8; Cant. 2:6; 4:8; 5:2,11; 7:5; 8:3; Isa. 1:5-6; 3:24; 7:8-9,20; 8:8; 9:14; 15:2; 19:15; 35:10; 37:22; 43:4; 51:11; 59:17; 61:7; Jer. 2:37; 7:29; 9:1; 13:18; 14:4; 18:16; 31:7; 48:37; 52:31; Lam. 1:5; 2:10,15; 3:5,54; 5:16; Ezek. 1:22,25; 5:1; 7:18; 9:10; 10:1; 11:21; 13:18; 16:12,43; 17:19; 22:31; 23:15,42; 24:23; 26:16; 27:30; 29:18; 32:27; 33:4; 44:18,20; Dan. 1:10; 2:28,32,38; 3:21,27; 4:5,19; 7:1,6,9,15,20; Joel 3:4,7; Amos 2:7; 8:10; 9:1; Obad. 1:15; Jon. 2:5; 4:6,8; Hab. 3:13-14; Zech. 1:21; 3:5; 6:11; Corner (1137)(gonia from gonu = the knee) means literally corner (of street Mt 6:5); figuratively of the "corners" or extremities of the earth (Rev 7:1); of a building the chief corner stone (Mt 21:42, Mk 12:10; Acts 4:11; 1 Pt 2:7); of something done obscurely or in a corner (Acts 26.26) Gonia - 9x in 9v - corner(6), corners(3). Mt. 6:5; 21:42; Mk. 12:10; Lk. 20:17; Acts 4:11; 26:26; 1 Pet. 2:7; Rev. 7:1; 20:8 Gonia - 32x in 30v in the Septuagint- Exod. 26:23-24; 27:2; 1 Sam. 14:38; 1 Ki. 7:34; 2 Ki. 14:13; 2 Chr. 4:10; 25:23; 26:9,15; 28:24; Neh. 3:19-20,24-25; Job 1:19; Ps. 118:22; Prov. 7:8,12; 21:9; 25:24; Jer. 31:38,40; 51:26; Ezek. 41:15; 43:20; 45:19; Zeph. 1:16; 3:6; Zech. 14:10; where it is used most often literally to describe a corner of a building or the Corner Gate of the Temple complex. For example in Job we read the following... and behold, a great wind came from across the wilderness and struck the four corners of the house, and it fell on the young people and they died; and I alone have escaped to tell you. (Job 1:19) As a side note, Job has another allusion to a corner stone although the Greek is slightly different On what were its bases sunk? Or who laid its cornerstone, (lithos = stone + goniaion = on or at the angle angle, related to gonia) (Job 38:6) (Comment: Here Job describes God as the Creator laying a cornerstone upon which to ‘construct’ the world.) The rejection of the Stone is tantamount to the crucifixion of Jesus. But He would not stay rejected, but would be resurrected! His death did not eliminate Him but make Him fit to be what the new structure needed, a Cornerstone. The living Cornerstone is the first stone laid. All other stones are placed after it. It is the preeminent stone in time. (He 2:10, 6:19, 20, 12:2 - see notes He 2:10, 6:19; 20, 12:2, etc). The Cornerstone is the supportive stone. All other stones are placed upon Him (1 Cor 3:11, Ep 2:20-note) and held together by Him (Col 2:19-note). They all rest upon Him. The cornerstone is the preeminent stone in position and power. So it is with Christ Who is our support and our power. Lenski - In Eph. 2:20 He is distinguished from the foundation, He is the cornerstone. As such He is set at the chief corner and thus governs every angle in the foundation and in the building itself. The Church’s one foundation Is Jesus Christ her Lord; She is His new creation By water and the Word: From heav’n He came and sought her To be His holy Bride; With His own blood He bought her, And for her life He died. - Samuel J Stone 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 after testing, scrutiny or examination. The preposition apo- speaks of separation and thus conveys the picture of rejecting completely. In this context this verb means that the Jewish religious leaders examined Jesus and deemed as useless in their "building program" and thus rejected Him. What a vivid, tragic picture this verb apodokimazo presents! Apodokimazo - 9v - Matt. 21:42; Mk. 8:31; Mk. 12:10; Lk. 9:22; Lk. 17:25; Lk. 20:17; Heb. 12:17; 1Pet. 2:4; 1Pet. 2:7 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 17:25+ “But first He must suffer many things and be rejected by this generation.