Lessons Into Luke: Lesson 16

FACTS AND THOUGHTS

LESSON SIXTEEN - CONTROVERSY

Luke 19:29 - 20:47

In the previous lesson we saw Jesus leaving Jericho to go up to Jerusalem. The road takes about fifteen miles, but it is all uphill. From a low level of about thirteen hundred feet below sea level, one must climb to about thirty-five hundred feet above sea level, a climb of nearly a mile in elevation.

Jesus made this climb on foot.

We do not seem to be given precise time sequences for events at this point. He probably stayed in Bethany, near the summit of the Mount of Olives. This record seems to be set forth in the Gospel of John, from 11:55 to 12:11. Probably Jesus spent the sabbath in Bethany. Then on the Sunday morning Jesus sent for the colt of the ass, on which to ride into Jerusalem, in fulfillment of the prophecy of Zechariah 9:9. We call this Palm Sunday.

The so-called Triumphal Entry is described in some detail in all four Gospels. Our concern, however, is to try to interpret the Gospel according to Luke, and so we shall be making special emphasis on those statements wherein Luke either seems to differ from the other records or adds something peculiar to Luke alone.

In Luke 19:37 we note that Luke alone makes note of the fact the the rejoicing of the multitude was in recollection of "the mighty works which they had seen." The enthusiasm of the crowds (as they cried, "Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord; Hosanna in the highest") was not simply an emotional outburst devoid of meaning, but was based on things they had seen and heard. There was good reason for their rejoicing.

How often do you, do we, praise God publicly for the great things He has done for you and me? Ought we not to praise Him more, praise Him more in public, praise Him publicly for what He has done in our lives?

On the midst of the triumphal procession, however, it is Luke who notes that all is not praise and rejoicing. He tells of some Pharisees, walking in the midst of the throng, who turned to Jesus and asked Him to stop the exuberance. To them Jesus replied that it was a time for praise, and even the rocks on the hillside were ready to cry out in response. (Luke 19:39-40.)

And there was another note of sadness in the midst of the paeans of rejoicing. Jesus Himself was not smiling. He was weeping.

He was not weeping for Himself, although He knew what was before Him. He was weeping for the city and for the inhabitants of it. He perceived their ignorance and blindness. He grieved over their lost opportunity. And He foresaw their doom. Even as they would put Him to death, so they too would be put to death. Later He will tell the daughters of Jerusalem to weep not for Him, but weep for themselves. (Luke 23:27-31.) And as He was being fastened to the cross, He would utter a final prayer for them (Luke 23:34), a prayer which possibly postponed the destruction of Jerusalem for forty years.

When we ourselves are given praise, why do we not turn aside the praise in grief over those who do not praise our Lord?

All the things we see Jesus do should be for us examples, for us to follow in His steps. If we are following Him, why do we not do like Him? There is reason for us to stop at these points, and relate the example to ourselves. Perhaps we need to apply to ourselves the words of the writer to the Hebrews: (Hebrews 12:3-4.)"Consider Him that hath endured such gainsaying of sinners against Himself, that ye wax not weary, fainting in your souls. Ye have not yet resisted unto blood, striving against sin."

So Jesus rode into Jerusalem, and looked around at all things, including the money-changers in the temple. Then He retired with His disciples, back to Bethany, where He spent the night. The next morning (apparently Monday morning) Jesus returned to Jerusalem, drove the money-changers out of the temple, Then He taught the crowds in the temple area. This would seem to be the program He was following: in the daytime teach in the temple; at night retire to Bethany on the Mount of Olives.

Although it is difficult for us to be precise, it was probably on Tuesday that opposition to Jesus began to form. It came at first from the chief priests and the rulers, (challenging His authority to teach); then augmented by Pharisees and Herodians, Sadducees and scribes, as each tried to trap Jesus with connived questions. Finally Jesus had a question of His own to put to the scribes; when they could not answer, He excoriated them all and left.

The foregoing paragraph has been given to help you sort out some of the recorded events. They are found, in varying degrees of detail, by Matthew (21:23-23:39); Mark (11:27-12:40) and Luke (20:1-47.) Now let us remember that Matthew's account, apparently written primarily to Jews, was stressing the Messiahship of Jesus. Mark showed Jesus as Servant of the Lord (fulfilling the prophecy of Isaiah). It perhaps had special appeal to Jews of the Diaspora. But Luke's emphasis was upon Jesus in His role as The Son of Man, the progenitor of a new race of mankind, the New Creation, the new humanity in Himself.

When the chief priests sent to question the authority of Jesus, His answer was to compare His ministry to that of John the Baptist. If the priests either could not or would not acknowledge the divine unction upon the Baptist, it was therefore useless for Him to identify His own authority. Then Jesus told a parable of some wicked vinekeepers who killed the son of the vineyard owner. All three Synoptic Gospel-writers tell this story. But Luke adds that some of the bystanders objected to the slaying of the wicked vinekeepers. When Jesus heard their murmuring, He stopped and stared at them for a minute, before replying to quote Psalm 118:22. It was by way of comparing their mysterious refusal to accept the word of Jesus about the nation's rejection of Himself. (Luke 20:16-17.) But the chief priests understood only too well, and left to plot the downfall of Jesus.

When next came the Pharisees with their question about giving tribute to Caesar, it is Luke who stresses their use of spies, and even points out their desire to have Jesus turned over to the Roman governor. They had heard the many lessons of Jesus about His kingdom, and designed their question accordingly. And Luke stresses that it was only the fear of the crowds that kept these evil men from seizing Jesus then and there. (Luke 20-26.)

The Sadducees brought to Jesus their contrived story about Levirate marriage. They, who did not believe in any resurrection, thought to make Jesus look foolish. But He demolished their foolish question, by correctly interpreting the Scriptures and also stressing the character of God Himself. And although three Gospels describe the repartee in detail, it is Luke who adds the comparison between "sons of this world" and "those accounted worthy to attain to that world, and the resurrection from the dead." Special reply indeed from The Son of Man! (See Luke 20:34-36.)

And when Jesus went on to say that God is not the God of the dead but of the living, as told by all three Gospels, Luke adds the significant words, "for all live unto Him." Strange addition, predictive of the later words of Paul to the Ephesians, "we are His workmanship, created in Messiah Jesus."

(See Ephesians 2:10.) It is the hint that Jesus spoke as The Son of Man."

And Luke, writing the Gentile Gospel, omits the story of the Pharisee-scribe-lawyer questioning Jesus about the greatest commandment in the Law, the Torah.

Finally, Jesus asked His own question. How could the Messiah, understood by all to be the Son of David, be referred to by David as his Lord? (For a son is not considered superior to his father.) Luke tells us where to find the Old Testament passage referred to by Jesus: it was in the Psalms. (Actually Psalm 110:1.) To the people of this world, the question was unanswerable; but in reference to the new race of mankind related to the world to come, it was stressing that The Son of Man was to be the Progenitor of this new race of men. Then Jesus went on to warn the public against the hypocrisy of the scribes. (Luke 20:45-47). Omitted by Luke is the long diatribe by Jesus against the scribes and Pharisees, in which He pronounced woe upon woe upon them.

This ended the last public appearance of Jesus. Not again would they see Jesus until the day they would behold Him on the Cross. Mathew and Mark both say He went forth out of the temple (Matthew 24:1; Mark 13:1), and Luke speaks of the event adding, "As for these things which ye behold, the days will come, in which there shall not be left here one stone upon another, that shall not be thrown down." (Luke 21:6.) And John in the Fourth Gospel speaks in similar vein, saying, "'While ye have the light, believe on the light, that ye may become sons of light.' These things spake Jesus, and he departed and hid himself from them." (John 12:36.)

Jesus had more to say, much more; but from this point on what He has to say is directed to His disciples and for their ears alone. For those who would not believe, His public ministry is over.

Have you seen the emphasis of Luke's recitation: (1) that Jesus has taught the meaning He gave to the term, "The Son of Man": that this One is the Ideal Human Being; and that the words, actions, and deeds of Jesus demonstrated that He has perfectly fulfilled this Son of Man role; (2) that Jesus has taught the principles of the coming Kingdom of God, of which He Himself is and will be the King; (3) the principles He taught are to be fulfilled by those who commit themselves to be His disciples, His followers; and (4) this new humanity and new kingdom is a spiritual reality, not either seen, known, or understood by those He called "the sons of this world"?

It may be advisable for some who read these words to go back and review

all the material, from Lesson Four and up to now, and see the above four emphases spoken of time and again.

Then the question, ever-present for each of us, must be: Have you, have we, committed ourselves to be His true disciples, to learn of Him and to follow and serve Him in sincerity and in truth? He said, "The Son of Man is come to seek and to save that which is lost." The ball is now in your court: what is your response?

QUESTIONS FOR REVIEW, STUDY, AND DISCUSSION

1. Review of preceding text: List what item or items in the preceding discussion had special significance for you, and indicate why?

The following questions are based on Luke Chapter Twenty-one:

2. The first six verses of Luke 21 offer a juxtaposition of values. What value or values were worth the most, and what were worth the least? Tell why.

3. When the disciples asked Jesus about things to come, He began by warning them of persecutions (21:7-19.) Have you ever thought about how you will react if persecution should come to us? Consider how Christians are enduring persecution in China and other places. Are we to be exempt?

4. In speaking of the destruction of Jerusalem and events following, (21:20ff,) Jesus used the third personal pronoun in talking of people; whereas in speaking directly to the disciples, He said "you" and "your" (vs. 28.) How then can you relate the words of Jesus to His emphasis on the New Humanity in Himself The Son of Man?

5. Jesus was warning His followers by predicting what will happen. Looking at 21:29-33, choose which of the following best explains why:

(1) To tell the disciples how best to "take cover";

(2) To give a detailed outline of the order of "final events";

(3) To assure them that God Who knows all things is always in control;

(4) To help us explain the meaning of current events

(Explain reasons for your choice.)

6. Explain what is our danger to avoid (see vs. 34) and what is our responsibility (vs. 36.)

7. Try to memorize 2:1:17-18.

--- Norman L. MacLeod Jr.

INDEX