Luke Study Guide 19 29-21 38 The Jerusalem Ministry No Hide

A Study Of The Gospel According To Luke
(using the Concordia Commentary-Luke by Arthur A. Just Jr.)
The Jerusalem Ministry (19:29-21:38)

Lesson 86 The Triumphant Entrance into Jerusalem (Lk 19:29-48)
Context
Now, with the journey complete, the evangelist shifts gears, recording step by step Jesus entrance into
Jerusalem. This is the point to which the whole journey narrative has pointed to. After teaching in Jericho
(19:11-27), Jesus traveled to Bethany on the Friday before Palm Sunday. He spent the Sabbath there.
This is when he raised Lazarus from the dead and had fellowship with Mary and Martha (this is not in
Luke but is recorded in John 11 and 12).
Having reached the place where Jesus work for humankind will be complete, Jesus begins his exodus or
departure. The first stage involves Jesus entrance, lament, cleansing, and teaching (19:29-48).
Structure
See detailed structure. The narrative can be divided into two subsections. One subsection records Jesus
movement toward and entrance into Jerusalem. Within this subsection, are two different responses to
Jesus entrance. The other subsection records Jesus actions after he had entered Jerusalem.
Learning/Meaning
1. The first part of this pericope, Lk 19:29-44, is structured around the word draw near. Where did
Jesus draw near in each of the following verses?
19:29
Jesus drew near Bethphage and Bethany just outside of Jerusalem.
19:37
view.
Jesus drew near the Mount of Olives, where the city of Jerusalem came into
19:41
Jesus drew near the city of Jerusalem and wept over it.
The word draw near reminds us of Gods OT presence in the tabernacle and temple. As one drew
near the dwelling place of God, the degrees of holiness increased. Unclean persons and things were
required to stay outside the camp or city. Both the tabernacle and temple had three main parts, each
with an increased level of holiness: the outer room, the holy place, and the most holy place. With this
kind of reference in the background, the drama builds as Jesus gets closer and closer to Jerusalem.
But as Jesus draws near Jerusalem, he also draws near the temple. Luke gives details concerning
Jesus approach to the city, but then immediately shifts to Jesus entering the temple, cleansing it, and
teaching in it (19:45-48). What Luke stresses is the fulfillment of Mal 3:1. What is being fulfilled when
Jesus goes to the temple?
When Jesus goes to the temple, he is the Lord going to his temple. He is the Lord and he goes to
the place where in the OT God dwelled with his people. Now Gods presence is in the physical
presence of Jesus. Jesus is God in the flesh.
2. Luke is fond of extended scenes of preparation. Note how the preparations here for his entrance into
Jerusalem is similar to the preparations made for his last Passover meal with his disciples in 22:1-13.
Name a couple of ways they are the same.
In both cases Jesus sends two disciples.
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In both cases Jesus shows his omniscience and control over the events that are about to
transpire.
Jesus knows what Gods plan of salvation is and willingly moves it forward and participates in it. He
tells them what will happen and then it happens exactly as Jesus said it would (19:32-34). Gods plan
is now moving forward quickly towards completion.
3. What is the focus of attention in 19:30-33? And what are the two disciples to do with it?
The focus is on the colt that has never been ridden. They will find it tied up and are to untie it and
bring it to Jesus.
There is a parallel between this and the tomb Jesus would be laid in. What is similar about the two?
(See 19:30 and 23:53. Also see Nu 19:2; Deut 21:3; 1 Sam 6:7.)
The colt had never been ridden and the tomb had never been used. Both are set aside for the
holy purposes of a holy person.
The details of this preparation may remind one of Jesus entire ministry. They are to find the colt, loose
it (or untie it), and bring it to Jesus. This is to be done by those that Jesus sends out. In the same
way, Jesus sends out his disciples to find people, loose them from their sins, and bring them to Jesus.
For what other reason would a donkey be chosen by Jesus? (See Zech 9:9)
Jesus chose a donkey in fulfillment of the Scriptures. God had said in Zechariah that the long
awaited and promised King would come riding on a colt of a donkey.
This image then of a king riding on a donkey is one of tension between the kingly person and the
gentle donkey. This image embraces what the Messiah will be like, both a King and a gentle, humble
servant. Having brought the colt to Jesus, the disciples put Jesus on it, and, as he slowly rode
towards Jerusalem, the people spread their cloaks on the road in front of him. And so the Scriptures
are fulfilled. Jesus enters the city as a king. He will receive his kingship as he is lifted up and crowned
on the cross.
4. After making his royal but humble entrance, Luke records a two-fold response to his arrival (19:3740). Luke does not focus on the reaction of the crowd in general. Whose response does Luke first
focus on (19:37)?
Luke first focuses on the crowd of disciples or multitude of disciples.
And what do they joyfully praise God for (19:37b)?
The crowd of disciples praises God for the miracles they had seen.
What does this tell us about the disciples? By saying it in this way, Luke shows that the disciples of
Jesus are focusing on Jesus great power and not on his humility. They did not praise God for Jesus
great teachings, his teachings that said to be first you must be last, to be great you must become like
a child, and most of all, that he must suffer and die. They continue to have the wrong idea of what the
messianic king is like. They do not view the Messiah as a humble, suffering servant.
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5. Jesus entrance into Jerusalem is covered in all four gospels. The words of acclaim for Jesus are
different in each gospel. All of these words and probably more were spoken. Each gospel writer has
been selective. But there is one phrase that is the same in all four gospels. This phrase is in 19:38a.
What are the disciples first words of praise in 19:38a?
Blessed is the king who comes in the name of the Lord! or Blessed the Coming One, the King,
in the name of the Lord!
This line is from Ps 118:26, which is thought to be a Psalm where a Davidic king leads the nation in
thanksgiving to God for deliverance and victory over their enemies. Before Jesus entered Jerusalem,
he prophesied that the people would welcome him in this way (see 13:31-35). By these words, the
disciples proclaim Jesus to be the Messiah, the Coming One, the King. Shortly Jesus will tell the
parable of the workers in the vineyard. In this parable, Jesus will also quote from Ps 118:22, which
speaks of the rejected stone becoming the capstone. So through Ps 118, Luke proclaims Jesus
kingship which will only come through rejection.
The second part of their praise to God (19:38b) is similar to the words of the angelic hymn in Lk 2:14.
What two themes do they have in common?
They both have the themes of peace and glory.
What are the two major events at which these themes were pronounced? And what is it that brings
glory in the highest (heaven)?
The two events are the incarnation (God becoming and taking the form of a man) and the
exodus of Jesus Christ. These two events represent the entire divine plan of redemption
through the Son. The carrying out of this plan brings glory to the highest heaven.
The other theme at the two events is peace. In 2:14 where is there peace?
There is peace on earth.
In 19:38b where is there peace?
There is peace in heaven.
So again, in Jesus coming to earth as a man and now in Jesus coming to Jerusalem and to his
temple as the one-time sacrifice of atonement for all of humankind, earth and heaven are joined
together in peace. For this is the very reason Jesus became man; he came to offer himself as a
peace offering, to remove the barrier of sin, to bring heaven and earth back together in peace.
6. While Jesus disciples were praising God, the Pharisees had a different reaction. How did they react
to these events (19:39)?
Some of the Pharisees demanded that Jesus rebuke his disciples.
From Jesus reply (19:40), what were the Pharisees upset about?
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They were upset about what the disciples were crying out. They were upset that the disciples
were calling Jesus the Coming One, the King, that comes in the name of the Lord, or in other
words, the Messiah.
The Pharisees reject that Jesus is fulfilling OT messianic prophecies. This is nothing new. Through
out Lukes gospel there have been some that have accepted Jesus and there have been some
(especially the Pharisees) that have rejected him. And in Acts the disciples will experience the same.
What does Jesus tell them will happen if the disciples were kept quiet from proclaiming this (19:40b)?
Jesus said that if they were prevented from proclaiming that he was the Messiah, then the stones
would proclaim it.
If you remember back to Luke 3:1-20, stones was a metaphor used for Gentiles. So what Jesus is
doing here is warning the religious establishment that if they continue to reject him as the Messiah,
then God will cause the Gentiles to gladly accept the mission of proclaiming his presence.
7. Luke draws us even closer to the city. As Jesus is just about to enter it, he wept over it (19:41). The
reason why Jesus wept over Jerusalem frames (19:42, 44b) the destruction that Jesus prophesies
will come upon her (19:43-44a). What is the reason Jesus wept over Jerusalem?
Jesus wept because the people of Jerusalem didnt realize that God had come to them in him and
that he had brought peace with him to them.
What did Jesus say would happen because of this (19:43-44a)?
Jesus said that Jerusalem would be destroyed. He describes in detail the horror that would take
place.
Jesus last phrase about one stone of the temple not being left upon another (19:44b) reminds us
once again of Jesus, the rejected stone. Jesus said that when the temple was destroyed, he would
rebuild it in three days (Jn 2:19-22). The temple he spoke of was his own body and the rebuilding in
three days was his resurrection. Both the old temple and Jesus body (the new temple) will be
destroyed, but the new temple will be rebuilt by God. Jesus will be the cornerstone of the new temple
and it will be built with the living stones, which are the followers of Jesus. Once destroyed, the old
temple will never be rebuilt, but the new temple, the church, will stand forever.
8. Jesus weeping over Jerusalem reminds one of Jeremiah. For he too warned Jerusalem to repent and
heed Gods call. He warned of the coming destruction and wept over her (Jer 9:1; 13:17; 14:17;
Lamentations). For the same reasons Jesus wept over Jerusalem. Also, Jeremiah, after the
destruction of Jerusalem and the first temple, lamented over it in the book of Lamentations.
Jerusalem had been completely destroyed, and yet even after total destruction, Jeremiah expressed
hope for restoration (Lam 3:22-23). This destruction of Jerusalem and hope of restoration actually
was a shadow of what was to come. That hope was partially realized in the OT with the return of
some of the Jews and the rebuilding of the temple. But both the destruction and restoration were fully
realized in the person of Jesus Christ. Jesus, who totally embodied Israel, Jerusalem, and the temple.
He was totally destroyed by his enemies on the cross, but he was also completely restored to life. His
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life now gives hope to all who put their trust in him. Having been baptized into Jesus, they too have
died, but they too will rise to life.
9. When Jesus enters Jerusalem in 19:45, where does Luke portray him as immediately entering?
Luke portrays Jesus as immediately entering the temple.
The place which was of great importance in the infancy narrative now figures prominently as the
place for Jesus final teachings. What is the first thing that Jesus did to this place (19:45a)?
The first thing Jesus did was to throw out those who were selling.
The word for throw out is the same word used for demons that were cast out of the people they
possessed, which suggests that the money changers were roughly equivalent to unclean spirits who
profane the holy place. For what purpose was Jesus going to use the temple during the Great Week
(19:47a)?
Jesus was going to use the temple as a place to teach.
Therefore Jesus cleansed the temple to makes it suitable for his holy presence for his teaching.
10. Normally, Jesus performed miracles and taught. During the Great Week, Jesus taught in the temple
each day (19:47a), but performed no miracles in the temple. But soon after would come the greatest
miracle of all, Jesus resurrection from the dead.
Conflict followed Jesus wherever he went. When he taught in the temple, his conflicts with the
religious establishment continued. How badly did they hate Jesus (19:47b)?
They hated Jesus so much that they were trying to kill Jesus.
In the next pericope we will see part of the reason why they hated him so much. But notice how
different the people responded to Jesus teaching (19:48b).
All the people hung on his words.
The people have generally remained faithful throughout Jesus ministry. This passage closes with
Luke portraying the people as faithful hearers of the Word. And similarly, Jesus temple teaching
ends on the same note: and all the people came early in the morning to hear him at the temple
(21:38).
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Lesson 87 The Authority of Jesus (Lk 20:1-8)
Context
Luke has reported that Jesus was teaching daily in the temple (19:47-48). Now Luke reports that this
teaching begins (20:1-21:36). His teachings are of a different form though. Because the religious leaders
were trying to trap Jesus with his own words, Jesus uses these discussions and controversies as
teaching tools. These are Jesus final teachings before his passion begins.
Structure
See detailed structure to see how this passage fits in to Jesus temple teachings.
Learning
1. Luke begins this passage with his familiar words that show historical continuity, and it came to pass,
linking it with the previous passage. Luke repeats that Jesus is teaching at the temple and he repeats
that Jesus is teaching the people. This also provides continuity to what went before. Besides teaching
the people, what else is Jesus doing (20:1)?
Jesus is proclaiming the Good News or preaching the gospel.
Jesus continues to do what he has done all along. This Lukan word has been used at critical points in
the narrative (Lk 1:19; 2:10; 3:18; 4:18, 43; 7:22; 8:1; 9:6; 16:16).
2. In 20:1b, three groups of people approach Jesus. Who are they and who does each group represent?
The chief priests represented the Sadducees.
The teachers of the law (or scribes) represented the Pharisees.
The elders represented the lay people.
These three groups made up the Sanhedrin, the highest court in Israel. The Sanhedrin decided
spiritual and legal matters that were of the highest importance. In other words, they were the highest
authority in the land (besides the Romans). On his own, Jesus took over the temple and made it the
place where he would teach his final teachings to the people. Jesus had not received permission from
the proper authorities (the Sanhedrin). What Jesus was doing challenged their authority.
3. The word authority frames this passage (20:2 and 20:8). The question to Jesus was, By what
authority are you doing these things? What does these things refer to?
In a narrow context, these things refer to the cleansing of the temple and his teaching in the
temple.
In a broader context, these things refer to all of Jesus ministry, all of his teachings, miracles, and
eating with sinners and tax collectors.
Since the temple was the place of Gods presence among his people, Jesus actions and words in the
temple asserted that his authority had come from God.
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4. The Sanhedrin asks, Who gave you this authority. But what about the hearer of the Word? What
does the hearer know about Jesus authority? Think back to the infancy narrative. What was Jesus
called there (1:32, 33, 35; 2:11, 26)?
Jesus was called the Son of the Most High, the Inheritor of the throne of David, the Ruler over the
house of Israel, the Son of God, and the Christ.
Who affirmed Jesus authority at his baptism (3:21-22)?
Both the Father and the Spirit publicly witnessed to Jesus authority.
Who did Jesus show authority over in the desert (4:6)?
In the desert Jesus showed his authority over the devil.
After Jesus initial teachings, how did the people respond (4:32)?
They were amazed at his teaching, because his message had authority.
We could continue throughout the gospel, but it is clear to the hearer of the Word (catechumen) that
Jesus authority does come from God.
5. Jesus replied to their question with his own question (20:3). Jesus did something very clever when he
brought Johns baptism into the dialog. In the infancy narrative, the early stories of John and Jesus
are told in step-parallelism form. Jesus is always portrayed as a step above John. So if one accepted
John as a prophet from God, then Jesus certainly had authority from God since he was greater. Later
when John was in prison and he sent his disciples to Jesus, it was stated that the people received
Johns baptism while the Pharisees and lawyers did not (7:29-30). Johns baptism had been the
measure throughout Jesus ministry as to whether one accepted or rejected Gods plan of salvation,
which was coming to fruition in both John and Jesus. The Pharisees accepted neither John nor
Jesus, as they called them demon-possessed and a glutton and a drunkard.
Now Jesus stands in the temple as the authoritative teacher. The confrontation between the
Sanhedrin and Jesus is very serious. In fact, it could be a matter of life or death for either side. If the
Sanhedrin acknowledges that John, and therefore Jesus, was from God, they would admit that they
are guilty of the same crime for which Israel and Judah went into exile: ignoring Gods prophets. If
they say that John and Jesus are false prophets, they are afraid that the people will stone them. They
choose neither answer. Instead they choose ignorance, which was a form of hypocrisy. They knew
the truth, but were afraid to confess it because it would require a complete change of life.
Jesus does not directly answer their question. If he were to have said his authority came from God,
he would have been stoned for blasphemy. Instead he let the things of his ministry speak for him. All
that he said and did showed where his authority came from. He forces each person to deal with and
wrestle with these things.
The Sanhedrin will persist in their hypocrisy and the next parable will prophesy their motives and
actions. Jesus knows what they will do and why they will do it.
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Lesson 88 The Parable of the Workers in the Vineyard (Lk 20:9-19)
Context
In each of the last two major sections, Luke has used a programmatic pericope. In the Galilean ministry
(4:14-9:50) the sermon at Nazareth was programmatic and in the journey to Jerusalem (9:51-19:28) the
commissioning of the Twelve is programmatic. Now Luke does the same here in this parable. Only this
time it is not just programmatic for this major section (the Jerusalem Ministry), but it is programmatic for
the rest of the gospel. This pericope prophesies Jesus rejection and exaltation.
Structure
See detailed structure. After an introduction (20:9a), the straightforward narration of the parable (20:9b15a) is followed by an interpretation (20:15b-18) and an application to one group among the hearers
(20:19).
Learning
1. What does the one phrase introduction tell us (20:9a)?
The introduction tells us that the audience for these words of Jesus is still the people, i.e., those
who are generally receptive to Jesus. It says nothing of a change in venue, so it is assumed that
they are still in the temple.
In the last verse (20:19), who else do we find has heard the parable?
The scribes and chief priests have also heard the parable.
2. This parable is similar to the song of the vineyard in Is 5:1-7. Take a minute and read this song.
In both stories, who is the owner of the vineyard?
God is the owner.
In Isaiah who is the vineyard and in this parable who are the tenets or farmers of the vineyard?
In Isaiah, the vineyard is Israel and Judah. In this parable the tenets or farmers are the people of
Israel, especially the religious leaders.
In Jesus parable, 20:9b-12 retells OT history. Who do the three servants represent?
The three servants represent the OT prophets that God sent to Israel.
Luke earlier had spoken of judging the critical time (12:56). Each time God sent one of his prophets
to Israel, it was a critical time because they spoke of Gods salvific intentions and his judgement on
those who reject him. The prophets called the people to repentance and to show the fruits of
repentance (Is 5:4b). John fits into this category and was the last of the OT prophets who called for
repentance and the fruits of it. John as well as all the prophets prepared the way for Jesus, the
Messiah. Now is the time when God sends his Son Jesus to the vineyard as The Prophet. Now
especially during the Great Week, comes the most critical time of all.
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3. The owner decided to send his son, whom he calls the beloved. What does the beloved cause you
to think about?
Gen 22:2, 12, 16 Isaac was Abrahams beloved son.
Lk 3:22 At Jesus baptism, Jesus was called the Fathers beloved Son.
Lk 9:35 At Jesus transfiguration, Jesus is Gods Son, the Chosen One.
Jesus is the beloved Son that God sends to the vineyard. The Beloved Son was baptized and
anointed by the Spirit to carry out the plan of salvation. The Beloved Son showed his glory in the
transfiguration to show what was to come after his baptism on the cross. Jesus entered the vineyard
of Jerusalem to receive the fruits of repentance, but instead he was taken outside the vineyard and
killed. Unlike Isaac, Jesus, the Beloved, was sacrificed to make atonement for the people.
4. In 20:15b, Jesus breaks off the parable and asks the question, What then will the owner of the
vineyard do to them? The answer in Is 5:5-6 is clear. What is it?
The fruitless vineyard must be destroyed.
Jesus answer is equally clear (20:16a). What does he say?
He will come and kill those tenants and give the vineyard to others.
Jesus is prophesying the destruction of Jerusalem in AD 70. The disciples are not part of these
tenants. God will not lease his kingdom to these people any longer. Instead, he will give it (12:32) to
new farmers, to the twelve, to believing Jews, and to the Gentiles, the new, believing Israel.
5. The response of the people of, May this never be! probably refers to all three events: the killing of
the Son, the killing of the farmers, and the transfer of the vineyard to others.
Jesus looked directly at the crowd. Nonverbally he communicated with them. Jesus also did this
earlier in 6:20, as he was about to speak the Sermon on the Plain. Luke has developed a theme
concerning eyes that can see. Jesus sees whats ahead, but do the people see and understand? Do
they see that the Messiah must suffer on their behalf? This is what Jesus is asking when asks if they
know the meaning of Ps. 118:22 (the stone rejected has become the cornerstone). Jesus gave no
answer to the question he raised. He doesnt need to because the events of his life in the next few
days will provide the answer. And also, the answer has long been available in the Scriptures. From
Moses and all the prophets, they should know that suffering comes before glory. Even Jesus question
in 24:26 reveals this order: Was it not necessary that the Christ suffer these things and enter his
glory? (CC). In fact, it is through his rejection and suffering that Jesus will become the cornerstone
and that God will receive his glory. This will be the culmination of the Great Reversal theme that runs
through Luke.
6. In 20:18 Jesus states that everyone will either be broken or crushed. Believers must fall into the
brokenness of repentance and unbelievers will be crushed by Gods judgement.
7. As was said in 19:47b, from the moment that Jesus set foot in the temple, the chief priests and
scribes were out to kill Jesus. They still desperately wanted to arrest Jesus because they knew he
was speaking about and against them (20:19). But the people had the opposite reaction, and so they
were still afraid to do anything because of the people.
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Lesson 89 Discussions with the Religious Establishment of
Jerusalem (Lk 20:20-21:4)
Context
At this point in Jesus temple teaching, Jesus has claimed authority from God and has narrated a
programmatic parable that describes what will take place in the coming week. We know that Jesus
opponents are members of the leading council in Israel, the Sanhedrin, which was made up of chief
priests (Sadducees), scribes (Pharisees), and elders. They will become key players in Jesus coming
passion, trials, and death. It might seem as if since Jesus has just told of his imminent suffering and death
in the parable that he would now proceed to it. But instead, Luke reports of more controversies between
Jesus and the religious establishment (20:20-21:4) and gives a discourse on the end times (21:5-38).
These two discourses will help us better understand Jesus passion and accent some of Lukes key
themes.
Structure
See detailed structure. The structure consists of a series of controversies and warnings.
Learning
1. We have seen in 19:47b and 20:19 that the Sanhedrin is looking for a way to arrest and kill Jesus.
Outside of Jerusalem, the Pharisees have been Jesus main opponents (they are the ones who
controlled the synagogues). Jerusalem had the temple and it was the chief priests that controlled the
temple. We see both groups take a stab at trapping Jesus here. But even though Jesus is teaching
within the temple, the domain of the chief priests, the discussions here are mainly against the
Pharisees (Pharisaic scribes). What did Jesus charge the Pharisees with in 11:52?
Jesus charged them with taking away the key of knowledge (Jesus) from the people, of not using
the key to enter themselves, and preventing others from entering.
Here Jesus will repeat his charges against them here, but in a different way than in Luke 11-12.
2. Luke mentions that spies were sent to spy on Jesus, but he never really says who they are. Based on
how they conducted themselves, we can deduce who these spies were. What does the very first
phrase say the Sanhedrin was doing (20:20a) and why were they doing it (20:20b)?
They were watching Jesus very closely, hoping to catch him saying something so they could hand
him over to the authorities.
Who was doing the same thing in Lk 6:7?
The Pharisees and scribes were watching Jesus closely to find a reason to accuse Jesus.
The spies were pretending to be honest when really werent. What is another word for this?
Another word for this is hypocrisy.
Who acted the same way in 16:15 and 18:9-12?
The Pharisees acted hypocritically.
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It says that the spies were doing this because they wanted to hand him over to the authorities. Who
had similar plans in 6:11; 11:53-54; 19:47?
Again it is the Pharisees that had been trying to do this almost from the very beginning of Jesus
ministry.
Who then can we conclude the spies are?
It seems as if the spies are Pharisees. The spies are doing the same thing that the Pharisees
have done all along.
3. The controversy begins with the scribes (Pharisees) acting hypocritically. They feign flattery and
honesty here as easily as they feigned ignorance earlier. But the result of feigning ignorance earlier
was to show that Jesus authority was from God. And similarly here, their feigning of flattery ends up
showing that Jesus teachings are true.
The Pharisees are really going to extra ordinary lengths to try and catch Jesus. Jesus is still teaching
the people in the temple when they come to him to trick him. So in front of all the people, what do
they end up saying about Jesus teaching (20:21)?
They say that Jesus teaching is right, that it is the way of God and is the truth.
It is amazing that they would admit such a thing in public (even though they didnt really mean it). It
shows how desperate they had become. Jesus has claimed authority from God. The religious leaders
claim they have authority. There isnt room for both of them. One or the other has got to go. Therefore
as hearers of the Word, we must listen closely to the charges that might be laid against Jesus.
The spies ask a very simple yet clever question: Is it right for us to pay taxes to Caesar or not? What
would happen if Jesus answered by saying that it was ok to pay taxes to Caesar? Who would be
upset by this?
If Jesus said it was ok to pay taxes to Caesar, then this would anger the people who are
supportive of Jesus but who despise paying taxes to the pagan Gentiles.
If Jesus answered by saying that it was not right for the Jewish people to pay taxes to Caesar, what
would happen and who would get upset?
In this case, the Sanhedrin would go the Roman authorities and claim that Jesus was rebelling by
telling the people not to pay taxes.
4. Jesus knows what the spies are up to (20:23a) and answers their simple question with a simple yet
profound answer. Since the emperor claimed to be divine, they would have considered it idolatry to
pay taxes to him. But Jesus turns the tables on them. He first asked for a denarius, a Roman coin.
The denarius had the image of the face and inscription of the emperor. The inscription would have
read, Tiberius Caesar, Son of the Divine Augustus, Augustus. The use of such a coin would imply
idolatry. So the very fact that they have such a coin and use such coins suggests idolatry as much as
paying taxes does. Once again Jesus exposes their hypocrisy.
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After asking for the coin, Jesus said, Then give to Caesar what is Caesars and to God what is
Gods (20:25). They must agree that these coins imprinted with Caesars image and name are his
and that its ok to give him back what is his. But in his answer, Jesus cleverly shifts the discussion
from Caesar to God. Jesus whole ministry was one of giving back to God the things that are his, all of
creation. His mission is to restore Gods creation back to way that God first intended it to be. He was
making Gods creation good again, reconciling it back to God.
5. The spies had been sent to trap Jesus in his words. But now after Jesus reply, what do the spies
realize about their efforts (20:26)?
The spies realize that their efforts have failed.
How do they react to Jesus answer?
They are astonished by his answer and they are silent.
They have been caught in their hypocrisy and taught a lesson about Jesus life and ministry. They
have no option but silence.
6. The second controversy (20:27-40) introduces the Sadducees for the first and only time in Luke
(although Luke speaks of the chief priests who came from the party of the Sadducees). The
Sadducees claimed the high priest under David, Zadok, as their ancestor (1 Ki 1:26); Sadducee
means Zadokite. The party also included some laypeople. The Sadducees came from wealthy and
privileged families in Jerusalem. Religiously, they were completely devoted to the temple cult.
Socially, they were cut off from the rest of the people. They held to the written code of the Pentateuch.
The Pharisees believed in resurrection and angels, while the Sadducees rejected these beliefs. The
Pharisees rejected Hellenism, but the Sadducees embraced it.
7. First lets look at the beginning and ending of the controversy (20:27, 39-40). Who are the main
characters in the beginning of this controversy (20:27)?
In the beginning, the Sadducees are the main characters.
But in the end who is it that is effected by Jesus answer?
it is the scribes that are commenting on Jesus answer and it is the scribes, who having heard two
of Jesus replies, have decided that it would be suicidal to ask Jesus anymore questions.
Throughout all of these temple controversies it is the Pharisaic scribes who are the chief antagonists
to Jesus. Even the controversy with the Sadducees had an effect on the scribes. Throughout Luke,
the Pharisees are the main opponents of Jesus. Several times Jesus warns the people to watch out
for the hypocrisy and greed of the Pharisees. Why are the Pharisees given so much attention and not
the Sadducees? The influence of the Sadducees is limited spatially (Jerusalem) and temporally (until
A.D. 70 when the temple is destroyed). On the other hand, the Pharisees are considered a serious
threat to Jesus ministry. Even though they believe in the resurrection and angels, they teach a
different way to salvation. Even if some became Jesus disciples (and they did in Acts), they could
easily return to their former ways. Jesus had to counter their teachings and way, both now and in the
future.
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8. The question posed by the Sadducees concerns levirate marriages. What was the purpose of a
levirate marriage? (see Lk 20:28; Ge 38:8; Deut 25:5)
A brother must marry his dead brothers wife if theyve had no children in order to provide a son to
keep the family name alive.
The question posed is that if seven brothers take the same wife and none of them have a son, in the
resurrection, whose wife is she (20:33)? What does Jesus say about whose wife she would be
(20:34-35)?
Jesus said she wont be anyones wife. In the resurrection age there will be no marriages.
In this age God has given marriage so that it would be constant reminder of humanitys relationship
with God, so that the earth would be filled with people, and so that humanity would receive the postfall promise of a Savior in the Seed of the woman (Ge 3:15). Christian marriage reflects the mystical
union of Christ and his bride, the church. Notice that in Jesus response he mentions the angels. This
is a subtle rebuke of the Sadducees for their denial of the existence of angels.
9. In speaking the truth about resurrection, what event does Jesus refer to (20:37)?
Jesus refers to the burning bush (Ex 3).
What part of the Bible does this story come from?
It comes from the Pentateuch, the five books of Moses.
Why might Jesus have chosen a story from this part of the Bible to explain about the resurrection to
the Sadducees?
Because this is the only part of Scripture that they accepted. This was the canon for the
Sadducees.
How did Gods words in the account of the burning bush show that those who die trusting in God will
live (20:37-38)?
At the moment of Moses encounter with God, God said he was, hundreds of years after the
patriarchs had died, the God of the patriarchs. Even though they had died, they were alive in
God.
Just as Jesus hinted, in his answer to the spies, that he is giving God what is Gods, now he hints to
the Sadducees and Pharisees that in him all things live because he is the God of the living and not
the dead. Since he is the creative Word of God, all things have life in him.
As Christians we are now part of the eschatological community with angels and archangels and with
all the company of heaven (that is, Abraham, Isaac, and Jacob and all the OT saints). We are alive in
God. This is a profound statement by Jesus of inaugurated eschatology.
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10. The Pharisees commend Jesus for his response (20:39). They did not suddenly become Jesus
disciples, but were glad that his response supported them in their dispute with the Sadducees. This
dispute was on-going and it shows to what great lengths both the Pharisees and Sadducees would go
to accomplish their common goal of killing Jesus. The scribes are greatly impressed by Jesus
exegetical and analytical skills and realize that they dare not ask him anymore questions (20:40).
11. In the next controversy (20:41-44), it never says exactly who Jesus is speaking to. But it seems to
make sense, since the scribes had just commended Jesus that Jesus is talking to them. Luke uses
Jesus two rhetorical questions to frame his quote from Ps 110, making it the point of attention.
12. Why does Jesus bring up Ps 110? What point is he trying to make? Lets quickly review what has
happened in the last few passages to see if it can help us understand. Jesus has just entered
Jerusalem as King (Lk 19:29-48); he has claimed that his authority is from heaven (20:1-8); he has
taught parabolically that he is the Son of the Lord of the vineyard (20:9-19); and he has just
demonstrated his divine understanding of the Scriptures (20:20-40). By asking these questions and
quoting Ps 110 now, Jesus is making a statement about his identity. Who is Jesus saying he is?
Jesus is saying that he is the Messiah, Davids Son.
In Lukes gospel there is no doubt that Jesus is a descendant of David (cf. 1:32, 69; 2:11; 3:31; 18:3839). But is Jesus simply a human descendant of David, or is he also the divine Son of God? It has
been previously stated that in fact he is the divine Son of God 1:32 and 1:35, as well as at his baptism
in 3:22. Ps 110 gives further confirmation of this truth. When David said, The Lord said to my Lord,
who is he referring to each time he uses Lord?
The first Lord refers to Yahweh, Gods personal name, and the second Lord refers to Davids
Messiah.
The Messiah is a son of David and therefore should call David lord, but because the Messiah is the
Lord, David must call the Messiah his Lord. It is also important to state that Ps 110 is a significant
proof-text in the OT for the resurrection. After the Messiah has suffered and died, he is to be exalted.
The resurrection is part of his exaltation. And after his resurrection what happens to the Messiah?
This is told in Ps 110. What does it say (20:43)?
According to Ps 110, the Messiah is exalted to the right hand of the Father where he rules over all
of his conquered enemies.
By quoting from the Psalms before his passion, Jesus gives his hearers a hermeneutical clue as to
how they should understand his suffering and exaltation from the OT: read the psalms. Pay special
attention to Ps 110. Peter does in his Pentecost sermon (Acts 2:25-36).
13. The audience now shifts to Jesus disciples, but what Jesus says is also heard by the people, the
catechetical community (20:45). Obviously, who and what continue to be the focus of Jesus attention
(20:46)?
The teachers of the law or Pharisaic scribes continue to be the focus of Jesus words. By their
actions they draw attention to themselves.
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Jesus gives a stern warning, Beware of the teachers of the law. This causes hearers of the Word to
think back in Jesus ministry. They remember Jesus woes against Pharisees and lawyers (11:45-52);
they remember the plot of the scribes and Pharisees waiting to catch Jesus saying something wrong
(11:53); Jesus stern warnings to the crowds and the disciples (as here) about the Pharisees (12:1);
and Jesus controversy with them over Sabbath and table-fellowship laws (14:1-24). In fact, the words
Jesus uses here are an echo of previous warnings. Compare 20:46 with 12:1, 11:43, and 14:7-8 and
note the similarities.
12:1
20:46
Be on your gurard against the yeast of the Pharisees, which is hypocrisy.

Beware of the teachers of the law.
11:43 Woe to you Pharisees, because you love the most important seats in the synagogue and
greetings in the market places.
20:46 They like to walk around in flowing robes and love to be greeted in marketplaces and
have the most important seats in the synagogues.
14:7-8 When he noticed how the guests picked the places of honor at the table, he told them this
parable: do not take a place of honor.
20:46
They lovethe places of honor at banquets.
What new accusations did Jesus make against the Pharisees here that he had not made before
(20:46-47)?
They like to walk around in flowing robes. They devour widows houses. And they make lengthy
prayers.
All of this shows that the Pharisees have made up their own way and have denied Gods OT
promises that salvation will come from a righteous, suffering Messiah. Instead they focus on
themselves-their good works and their public displays of piety. In reality they are guilty of hypocrisy,
malice, and greed. Jesus has pointed this out again and again. By doing this again, Jesus shows that
what the Pharisees teach is a dangerous alternative to the gospel. By going in this way, they will
bring Gods judgement on themselves (20:47b).
14. The next part of the passage begins with, As he looked up. This provides a link to what came before
it. Also the Jesus words about widows (20:47a; 21:2a) form a link. Two of Lukes themes come into
view here: Jesus concern for the disenfranchised of society (represented here by the widow) and
Jesus condemnation of greed.
15. From what Jesus saw, he concluded that the woman gave more than all the rest (21:3). This
conclusion is not based on the amount given. What was his conclusion based on (21:4)?
The poor widow gave more based on the fact that she gave all she had to live on. Put in another
way, God measures what people give based not on the size of it, but on what is left.
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This little story about this poor widow has great meaning to the hearer of Luke. She is an example of
one who is rich toward God (12:21), who was not anxious about life, but who sought first Gods
kingdom (12:22-31). She, like Jesus other followers, was willing to sell everything (12:22) and leave
everything (5:11, 28) in her love for God.
Another way of looking at this story is that Jesus is giving an example of how the scribes devour
widows houses. By teaching widows to give everything, they exceed the biblical mandate in order to
line their pockets. If this is what Jesus is doing, then Jesus once again laments the Pharisees greed.
Perhaps Jesus is making both points at the same time, condemning the scribes and commending the
widow. The scribes are an example of the way of greed and extortion, while the widow is an example
of one who is completely devoted to the Lord and who shows complete trust in him.
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Lesson 90 - Signs and Warnings about the End Times (Lk 21:5-38)
Part 1 The Temple and Jerusalem (21:5-24)
Context
This is the final discourse in Jesus temple teaching and it is openly eschatological, the last warning to the
disciples, the crowds, and the religious establishment that the kingdom of God was near (21:31). This
topic is nothing new to Jesus hearers. Jesus has already talked about the last things in Lk 12:35-48;
13:31-35; 17:20-37; 19:41-44.
Structure
See detailed structure. It is important not to lose ones way through this complex, prophetic discourse.
Careful attention to its structure can help distinguish between Jesus words about the destruction of
Jerusalem and his words about the destruction of the world. An overview of the entire discourse uncovers
two major sections, one dealing with the destruction of the temple and Jerusalem (21:5-24) and the other
with the destruction of the world (21:25-36). The conclusion (21:37-38) serves as an end for this
discourse and the entire temple teaching. The conclusion is similar to the introduction (19:47-48) and
together they frame the final week of instruction.
Learning
1. There is nothing to suggest a change of time, place, or audience. So it is the same scenario here as it
has been throughout Jesus temple teaching: the teaching and miracle-working prophet has entered
the city of prophets and Gods temple to give his final teaching before his rejection and greatest
miracle.
2. The opening phrase (21:5a) of the CC and NIV translations (which mentions the audience) are very
different. The CC reads, And when some were speaking concerning the temple, and the NIV reads,
Some of his disciples were remarking. The wording is not as clear as the NIV translates it, as to
whom made the statement about the temple, but later words about persecution seem to imply that it
was some of his disciples that made this statement. (Matthew [Mt 24] and Mark [Mk 13] clearly state
that it was a disciple that made the statement.) In any case, we note that the discourse that follows
came not from a question, but was a reaction to the comment that was made. Jesus is taking every
opportunity to teach his disciples before his coming death.
3. Note the narrowing that has taken place. First there is a major portion of Luke concerning Jesus
journey to Jerusalem. Then as Jesus is about to enter the city, the focus shifts to the temple. Now it
shifts again to the very stones of the temple (21:5-6). In this opening introduction, there are two
perspectives on these stones. What does the one who makes the comment think about the stones
(21:5)? Is this view a temporal or eternal one?
His disciples view them as being beautiful and magnificent. They see only the earthly and
temporal significance of the temple.
Jesus responds to the comment by saying, The time will come when. By beginning this way, he
shifts their thoughts away from the present and toward the future. What he is about to say requires
eschatological thinking. Jesus said that not one stone will be left on another. These stones are not
important; it the Stone (the rejected one that will become the cornerstone [20:17]) that is present
among the physical stones of the temple that is important. He is prophesying about the Jerusalem
and the temple as well as the end times. Listen to him.
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Here Jesus speaks about the destruction of the temple. At the conclusion of the first part of the
eschatological discourse, Jesus speaks about the destruction of Jerusalem (21:20-24). By doing this
Luke frames this part of the discourse (21:5-24), separating it from the rest of the discourse, which
deals with the end of the world (21:25-36).
4. Luke provides a frame (21:7, 10-11) around two warnings (21:8-9). What is this frame? What do the
disciples ask for (21:7) and what does Jesus describe (21:10-11)? (for help, see the detailed
structure)
In the first part of the frame, the disciples asked when it will happen and what will be the sign that
this will take place. In the second part of the frame, after warning them, Jesus describes the
signs.
What is Jesus purpose in giving these warnings (these are only the first of several)? He is not
teaching them how to predict the future. His goal is catechetical preparation through exhortation. The
church must be prepared to see that the end times begin with the death and resurrection of Jesus.
After this beginning of the end, Gods grace will no longer come through animal sacrifices at the stone
temple. Rather, his grace will come through what the Lord instituted for the worship life of the church:
catechesis in the Word, Baptism, and the Lords Supper. These will prepare Gods people for the
parousia.
Jesus has already spoken of the sign, the sign of Jonah (11:29-30). In the Lukan context, this is
preaching of Jesus that leads people to repentance, as well as the death and resurrection of Jesus
(emphasized more in Mt 12:40).
5. But before describing the signs that will precede the end of the temple, Jesus issues two warnings
(21:10-11). The first warning was: Watch out that you are not deceivedDo not follow them. What
does this warning say about those whom have asked Jesus these questions? What does Jesus not
want to happen?
It says that those who asked the questions are members of Jesus catechetical community; they
are his followers. Jesus is warning them so that they will not be led astray and away from Jesus.
So we see that Jesus has a different emphasis when he spoke about the temple than the disciples
did. He has their eternal welfare in mind. By what means will these false prophets try to deceive
Jesus followers?
They will claim to be Jesus or they will come in his name and they will claim that the end of time
is near.
Jesus told them that false Christs would come teaching false teachings, but not to follow them.
Secondly, Jesus warned them not to panic because there are wars and revolutions. These are signs
that the end will come--eventually. It is part of Gods plan. It would be false eschatology to say each
time there is a war that the world is coming to an end. Jesus taught that these things must happen
first, but not the end will come right away. Or as the CC translates, for it is necessary that these
things happen first. When we speak of what was necessary, (It was necessary for Jesus to suffer,
die, and rise again because it was part of Gods plan. And so it is necessary that there be wars before
the end comes because they are a part of Gods plan as a sign.) we are speaking of Gods plan of
salvation. God will use wars as signs of his coming wrath on those who to accept his grace.
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6. In 21:10-11, Jesus described the signs of the end of the temple, not the end of the world. Jesus
describes three different signs. What are they?
1) Nation will rise up against nation, and kingdom against kingdom (this includes the wars and
revolutions mentioned above).
2) There will be great earthquakes, famines, and pestilences in various places. These phenomena
will occur on the earth. The OT is filled with references to earthquakes that signal divine intervention
in history or the judgement from the Lord. There several famines during Israels history as well.
3) [There will be] fearful events and great signs from heaven. These phenomena will occur in the
heavens.
Jesus will later mention similar signs for the end of the world, but they are two distinct events. The
destruction of the temple will in itself be a sign of end. Jesus is saying that when it does happen, it will
seem like its the end of the world, for it will be a sign of Gods judgement on Israel for rejecting her
Messiah and a portent of Gods final judgement upon all who reject the Christ.
7. Jesus has been talking about the destruction of the temple (21:5-6) and the signs of that destruction
(21:7-11). When Jesus now mentions persecution, he is first of all referring to the period preceding
A.D. 70, which portends the entire period of the church before the parousia.
Look at the detailed structure for 21:12-19. What theme frames the passage (21:12, 16)?
The passage is framed by betrayal, betrayal of Christians to the Jews and Gentiles and betrayal
by family and friends.
The word betrayal would naturally cause catechumens of Jesus to think of Jesus betrayal. Jesus
would be betrayed into the hands of the Jews (before the Sanhedrin, 22:66-71) and Gentiles (before
Pilate and Herod, 23:1-25), and likewise, so will his disciples. Jesus suffering foreshadows the
suffering of his disciples, as they follow in his footsteps (see Acts). And the suffering the disciples
experience before the destruction of the temple, foreshadows the suffering of the church until Jesus
comes again.
Jesus also mentioned being betrayed by family (21:16). But Jesus has already prepared his disciples
for this by overturning the old kinship laws and establishing a new kinship, one based not on blood,
but based on his Word. Christians find comfort and strength among the communion of saints.
Jesus goes on to say why there is this betrayal and persecution. What causes this (21:12b, 17b)?
Jesus says this will happen on account of my name and all men will hate you because of me.
Those baptized in his name will be persecuted because they have Christ in them. Christ came to
suffer and die and those who are baptized into Christ suffer and die with him, but they also rise with
him to eternal life.
According to 1 Tim 2:6, what was Jesus death for the world?
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Jesus death was his testimony to the world that a new creation was breaking forth and that the
end times had arrived in him.
Likewise, what does persecution allow Christians to do (21:13)?
It gives Christians a chance to testify to the world about Jesus and what his death and
resurrection mean for the world.
Jesus calls Christians to hear the Word and let it bare fruit through steadfast endurance, even if
means martyrdom. One kind of fruit that faithful Christians bare is that of faithful testimony in the face
of persecution. Even if one loses his life for Christ, one will gain eternal life (Rev 6:9; 12:11; 20:4). In
terms of eternity, not a hair on your head will perish. By standing firm you will gain life (21:18-19).
The order in each part of the frame is the same and can be summarized as follows: persecution and
death because of the name of Jesus is testimony to the presence of Christ among his people (the
new temple) and through his presence they will gain salvation.
8. We now come to the warning (21:14-15). This warning is different. What does this warning concern?
This warning is not about surviving in the faith, but is about faithfully testifying in the faith while
under persecution.
What Jesus says here is an echo of 12:11-12. Reread both 12:11-12 and 21:14-15. Restate what
Jesus is saying in your own words.
Jesus is saying that in times of persecution not to worry or be anxious about what we will say in
defense of our faith, for through the Holy Spirit, he will be with us and give us the words to make
a strong defense.
We dont have to rely on our wisdom because we have available the wisdom of God. This wisdom
comes through the Word, the preached and taught Word, and the visible Word that baptizes and
feeds us.
9. Jesus then concluded the part of the narrative concerning the destruction of the temple and
Jerusalem. Having described the persecution that Christians will undergo even before the destruction
of the temple, he now returns to the destruction theme, only now he talks about the destruction of
Jerusalem (21:20-24).
The end of the temple and Jerusalem meant the end of the time when Gods presence and salvation
was tied to a specific place (the Jerusalem temple) in which Gods people worshipped with animal
sacrifices. The temple and ethnic Israel had come obsolete because the One that they had
prepared for had arrived. Even though Jesus earnestly desired the salvation of the people of
Jerusalem, he instead saw the citys destruction (13:31-35). Luke structured this conclusion with a
brief woe (21:23a) that is framed by two statements on how the destruction of Jerusalem fulfills
Scripture (21:20-22) and how the anguish of the land and people continues until the appointed times
of the Gentles are fulfilled (21:23b-24).
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10. There are two significant parts to the conclusion (A/A): the status of Jerusalem and the idea of
fulfillment. What is the status of Jerusalem at the beginning and end of the section?
A-21:20a
The section begins with Jerusalem surrounded by armies.
A-21:24
The section ends with Jerusalem defeated and trampled on by Gentiles.
The warning of destruction for the impenitent (13:1-5) will become a reality for Jerusalem. The
movement of the frame is from possible destruction to actual and complete destruction. The disaster
that is prophesied leads to four imperatives that both announce and warn. The first is: you will know
that desolation is near (A-21:20b). False Christs will claim to know that the time of destruction draws
near, but now the true Christ tells his disciples how to know when Jerusalems time has drawn near.
There are three places in the gospel where the imperative to know is connected to the
eschatological words to draw near, arrive. The first is in 10:11 where the seventy are sent out (A.D.
30) and the gospel is rejected. When this happens they were to say, Know this that the kingdom of
God has come near (CC). The judgement for rejecting the gospel is now; sins are not forgiven, they
are retained. The second is here in 21:20. Jesus warning of destruction came true in the near future
(A.D. 70) when Titus surrounded Jerusalem and destroyed it and the temple. The third is in the next
section (21:29-31). Jesus says when you see the signs in the heavens and the Son of Man coming in
a cloud, know that the kingdom of God is near (CC, 21:31). There Jesus is telling them of the
judgement that will come at the end of the world. The warnings move from the now of A.D. 30 to the
not yet of the parousia. In each case though, the kingdom of God is near.
The command to know that Jerusalems destruction is near governs this whole section. There are
three imperatives in synonymous parallelism that follow the warning. What is the common thought of
these three warnings (21:21)?
The common thought is to get out and stay out of the city of Jerusalem.
Normally in war, a walled city is the safest place to be. But not in this war because the city is the
object of Gods wrath and so it ends up being the worst place to be. The historical events as recorded
by Josephus bear this out. Apparently over a million died and it became so bad that people were
reduced to cannibalism. The reason for such devastation is the fulfillment of Scripture. There are
many OT passages that prophesy the fall of Jerusalem (Jer 6:1-8; 7:14-26, 30-34; 16:1-9; 17:27;
19:10-15; 26:1-6; Eze 4-24; Micah 3:12; Zeph 1:4-13). They did not heed the words of the prophets
and so God allowed her to fall to the Babylonians in 587 B.C. Once again they do not heed the words
of the prophet John the Baptist and of the Prophet Jesus, as both preached repentance. And so once
again Israel is ripe for destruction. Jesus has predicted her destruction (19:44) and has lamented and
wept over her (Lk 13:31-35; 19:41-44; cf. 20:9-19), as Jeremiah once did (Lamentations).
11. The last phrase of 21:24 is translated in the CC as, until the appointed times of the Gentiles are
fulfilled. This gives the hearer reassurance that God is in control. Passages such as Dan 2 and 7 as
well as Rev 13 and 17 agree, telling us that nations and peoples are allowed to rise up to power for a
time, but when their appointed time comes to an end, their power evaporates. The destruction of
Jerusalem and the temple occurs according to Gods set purpose and foreknowledge. He remains in
control.
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Lesson 91 - Signs and Warnings about the End Times (Lk 21:5-38)
Part 2 The End of the World and the Conclusion (21:25-38)
Context
See the context of the previous lesson. This lesson is part 2 of Jesus teaching in the temple about signs
and warnings of the end times. The shift from the destruction of Jerusalem to the destruction of the world
is a subtle one. Luke gives no signals in his framework: no change of audience, location, or time. This is
the only time in Luke that he describes the signs that will accompany the end of the world.
Structure
See the structure for the previous lesson. The chief feature in Lukes arrangement of the prophecy is the
coming of the Son of Man (21:27-36). Luke frames this part of the passage with the Son of Man (A/A
21:27; 21:36b). Within this frame are four imperatives (B/B 21:28-31 and 21:24-36a). And in the center
of the imperatives is a word of promise (C 21:32-33). But before this, there is a brief, yet powerful
reference to the signs that will accompany the end of the world (21:25-26). These two verses are in the
form of a chiasm in which he surrounds the peoples fearful expectation of destruction (B/B 21:25b-26a)
with signs and the shaking of the heavens (A/A 21:25a; 21:26b).
Learning
1. Jesus mentions signs (21:25a). This is not The sign the resurrection, the supreme eschatological
event but signs that will come after Jesus resurrection. The signs described earlier (21:7-11)
precede Jerusalems fall. What are the signs given here a sign of?
These signs are signs of the end of the earth.
The signs of 21:11 are unusual natural phenomena, but those described here are different. [Take a
look at Is 24 and note the similar language as Isaiah described the end times.] They are apocalyptic,
catastrophic changes in the sky that indicate the world is coming unglued. Gods orderly creation will
become unstable and revert toward chaos as the Creator begins to withdraw his benevolence, as his
patience runs out with corrupt and perverse humanity.
2. Looking at the center of this short message (B/B 25b-26a), how do we know that Jesus is no longer
talking about Jerusalem and the temple?
We know Jesus has shifted away from Jerusalem and the temple by his reference to the earth,
the nations and men.
Also the signs are more general and cosmic in scope. What is it that these signs will lead to or what
will they cause?
The signs will cause the nations to be perplexed, apprehensive, and in anguish and to faint.
This describes what those who are not hearers of the word will feel. But for those who are hearers,
these words and their fulfillment are actually comforting because they point to the coming of the Son
of Man. And all of Gods people say, Come Lord Jesus!
3. The words At that time (NIV) or And then (CC) signals the hearer that the signs just mentioned
lead to what follows in the coming verses (21:27-36).
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4. This part of the passage is framed with the Son of Man. When Luke has used this title, what do we
think of? (For help see lesson 30 point #10 and lesson 60 #3.)
Luke uses the Son of Man in connection to Jesus suffering and death.
What does Luke associate the Son of Man with in this passage (A/A 21:27 and 21:36b)?
Here Luke associates the Son of Man with power and glory.
When Jesus comes in his glory, he, the stone the builders rejected, will become the head of the
corner. The Great Reversal will be complete. And when he comes, he will come in power. Look at the
following references and determine upon whom Gods power rested and what the circumstances
were.
Lk 1:17
On John the Baptist to prepare people for the Lord, to turn them back to God.
Lk 1:35
On Mary as she will conceive the Son of God.
Lk 4:14
On Jesus as he began his public ministry.
Lk 4:36; 5:17; 6:19; 8:46;

On Jesus when he performed his miracles (driving out evil
spirits, healing the sick, raising the dead).
Lk 9:1
On the Twelve as they were sent out to preach and heal.
Lk 10:19
On the Seventy as they were sent out to preach and heal.
Lk 24:19
On the Eleven as they will be Jesus witnesses in Jerusalem, Judea, Samaria,
and in all the earth.
Lk 21:27
On Jesus as he returns in power.
How will Jesus show his power when he returns (21:26b)?
He will show his power by shaking the heavenly bodies (NIV) or as the CC puts it, the powers
of the heavens.
When Jesus returns from the position of power, from the right hand of God almighty (22:69), he will
show that all powers are subject to him. He will return in great glory. Glory is associated with Gods
presence. In the following references, when or where was God present?
Lk 2:9, 14
God was present at the announcement of Jesus entrance into the world for his
work of salvation.
Lk 19:38
Lk 9:26; 21:27 Jesus will come in glory. In these two passages, Gods glory is associated with
Jesus second coming at the end of time.
God was present at Jesus entrance into Jerusalem for his death.
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5. Next Jesus give them five words to help prepare them to stand before the Son of Man, four
admonitions and one promise. When believers see the heavenly signs and see the Son of Man of
Man coming in the clouds, what are they to do (21:28a)?
Jesus followers are to stand up and lift up their heads. They are not to fear or faint, but to look up
in joy.
Why are they to do this (21:28b)?
They look forward to Jesus coming because [their] redemption is drawing near.
These words encourage the believer that the end of the world is not a reason to fear, but that life with
the Eternal One is about to begin. Jesus is admonishing the baptized to exercise faith when these
apocalyptic events occur.
The second admonition likewise focuses on the nearness of the kingdom. In parabolic form, it
illustrates how a Christian knows the end is near. The parable of the fig tree is a simple comparison.
Fill in the blanks below. When you see leaves on the fig trees, you know summer is near.
When you see these things happening
you know the kingdom of God is near
,
.
Again, these things are the heavens shaking and the earth in chaos. The first two admonitions are
an example of synonymous parallelism (two statements that are together in which both say the same
thing only in a slightly different way. The kingdom of God matches up with redemption. Both the
kingdom and redemption are near when these things (21:38, 41) are happening. Again there is the
eschatological tension between the now and the not yet. The kingdom of God had its beginning
when Jesus Christ became man, taught, and performed miracles. The kingdom of God fully arrived at
Jesus death and resurrection (redemption). So the first two admonitions are a reminder to believers
to remember their catechesis (Jesus teaching, miracles, death, and resurrection) so that they will be
prepared for the consummation when the Son of Man comes.
6. The third saying is set apart by the phrase, I tell you the truth (NIV) or truly I say to you (CC). In the
OT the prophets said, Thus says the Lord, but even though Jesus was a prophet, he never said,
This says the Lord because he was the Lord. The prophets words had authority because they were
Gods word, and likewise, Jesus words had authority because he was God. By using this phrase,
Jesus is telling his catechumens to pay special attention.
The meaning of Lk 21:32 has been debated for a long time. Looking at the following passages, who is
this generation (7:31; 11:29-32, 50-51; 17:25)
This generation is all those who are unbelievers. This generation killed the prophets, rejected
Jesus and in the future will reject the Gospel. Unbelievers will exist to the very end, when Gods
shakes the heavens and the earth.
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Jesus does not say what will happen to this generation, but the implication is that when these
things do happen, they will pass away along with heaven and earth. They will not sit with Abraham,
Isaac, and Jacob at the eschatological banquet in the kingdom of God (13:28-29).
Besides this dire assertion that the world and unbelievers will pass away, Jesus makes an emphatic
promise: his words (catechesis) will never pass away. Those who have heard his word and kept it will
remain and inherit the kingdom.
7. Jesus gives two more admonitions (21:34-35), which are practical and pastoral. In the first, Jesus
uses the word beware (CC) or be careful (NIV). This verb has only been used three times in Luke.
What did Jesus earlier warn his disciples to beware of? (see 12:1; 17:3; and 20:46)
Jesus warned his disciples to beware of the hypocrisy of the Pharisees, of those who cause
scandals and sins, and of the scribes love for public recognition. All of these are warnings against
people who offer a false catechesis that leads away for righteousness.
What does Jesus say in 21:34 to be careful of?
Be careful of dissipation, drunkenness, and the anxieties of life.
These things are distracting, cloud the mind, and make one less aware of Jesus coming. These are
the kind of distractions that Jesus warned of in the parable of the sower (8:14). The catechumen is
called to avoid these things in order to maintain a clear mind, to remain prepared.
In the final admonition, Jesus says to always watch and pray (21:36), especially since we are in the
last days. The word used for prayer denotes petitionary prayer. It usually indicates prayer that pours
forth in times of distress as pleas to God for help. Very shortly Jesus will give a dramatic example of
such a prayer as he earnestly prays at the Mount of Olives about his coming suffering (22:39-46). So
the faithful will earnestly pray to escape all that is about to happen (21:36). And those who escape
will be able to stand before the Son of Man.
This is the goal of Lukes gospel: to enable the hearers, by grace, to stand before the Son of Man.
Jesus words will never pass away and supply the hearer with what is necessary to accomplish this
goal. Theophilus and other catechumens have Jesus words and are prepared to stand in Gods
presence on the Last Day. For believers, the Last Day is not a day of fear, but a day of joy when the
Son of Man comes with redemption (21:28).
8. In 21:37-38 Luke concludes his section on temple teaching. In fact he ends the temple teaching in the
same way that he started it by saying that Jesus taught in the temple each day (19:47-48 and 21:3738). This provides a frame around the entire section. But Luke provides more information in these two
verses than just a frame. Luke provides us with more information about Jesus. What was Jesus doing
each day he was in Jerusalem (21:37)?
During the day Jesus taught at the temple. Jesus spent his nights on the Mount of Olives.
This pattern for Jesus will continue after the Passover supper. After he ate it with his disciples, Jesus
went to the Mount of Olives (22:39). There, after he prayed earnestly, Jesus would be arrested, for his
opponents knew the pattern that Jesus followed all week long.
Finally in 21:38 Luke says the people were coming early in the morning to the temple. Why?
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The people came early in the morning to hear Jesus teach. They came to be catechumens, to be
hearers of the word.
These people who have become catechumens of Jesus will fall away during his passion. But after his
resurrection there will be many who had heard him teach, who will be moved to believe the purpose of his
death and resurrection. Jesus would explain that purpose to two of his disciples who were on the way to
Emmaus (24:32, 35).
What is the significance of Jesus teaching in the temple during Holy Week? Lukes gospel began with
several scenes in the temple. Zechariah was serving at the temple and Jesus was presented at the
temple. The (stone) temple was the place of Gods presence among his people in the OT. Jesus is God in
the flesh. He is the new temple, the place of Gods presence in the NT. When Jesus, the new temple
comes and uses the stone temple to teach in the final week before his death, it emphasizes the shift of
Gods presence from the old to the new. Jesus is the source of divine teaching; he speaks Gods word. He
is also the new place of atonement, the new Passover sacrifice. The forgiveness of sins comes through
him. Soon the stone temple will be destroyed, but for now, the old and the new are together. The new
people of God his disciples freely mingle with the people of the old covenant.
Jesus movement back and forth across the Kidron Valley linked his temple teaching to the place of his
prayer and betrayal. During Holy Week Jesus followers heard him teach, ate with him, and were with him
in times of prayer. This pattern would be continued in the Divine Service. Jesus disciples rise early on
Sunday morning, the day of resurrection, flock to the new temple, the church, the place of Gods
presence, in order to hear the teaching of Jesus. They also break bread together as they celebrate the
Lords Supper with him and remain watchful in prayer. This is the picture of the early church in Acts 2:42,
46; 20:7. Hence Jesus Holy Week pattern, continued in the churchs liturgy the Service of the Word, the
Service of the Sacrament, and the prayers will preserve the church in faith until the end, so that Jesus
followers will be prepared to stand before the Son of Man when he comes (21:36).
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Luke Study Guide 19 29-21 38 The Jerusalem Ministry No Hide

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A Study Of The Gospel According To Luke

(using the Concordia Commentary-Luke by Arthur A. Just Jr.)

The Jerusalem Ministry (19:29-21:38)

Jesus drew near Bethphage and Bethany just outside of Jerusalem.

In both cases Jesus sends two disciples.

A Study Of The Gospel According To Luke

The Jerusalem Ministry (19:29-21:38)

Luke first focuses on the crowd of disciples or multitude of disciples.

And what do they joyfully praise God for (19:37b)?

A Study Of The Gospel According To Luke

The Jerusalem Ministry (19:29-21:38)

They both have the themes of peace and glory.

There is peace on earth.

In 19:38b where is there peace?

There is peace in heaven.

Some of the Pharisees demanded that Jesus rebuke his disciples.

A Study Of The Gospel According To Luke

The Jerusalem Ministry (19:29-21:38)

What did Jesus say would happen because of this (19:43-44a)?

A Study Of The Gospel According To Luke

The Jerusalem Ministry (19:29-21:38)

Luke portrays Jesus as immediately entering the temple.

Jesus was going to use the temple as a place to teach.

All the people hung on his words.

A Study Of The Gospel According To Luke

The Jerusalem Ministry (19:29-21:38)

Jesus is proclaiming the Good News or preaching the gospel.

The chief priests represented the Sadducees.

The teachers of the law (or scribes) represented the Pharisees.

The elders represented the lay people.

A Study Of The Gospel According To Luke

The Jerusalem Ministry (19:29-21:38)

Who affirmed Jesus authority at his baptism (3:21-22)?

Who did Jesus show authority over in the desert (4:6)?

In the desert Jesus showed his authority over the devil.

A Study Of The Gospel According To Luke

The Jerusalem Ministry (19:29-21:38)

God is the owner.

A Study Of The Gospel According To Luke

The Jerusalem Ministry (19:29-21:38)

Gen 22:2, 12, 16 Isaac was Abrahams beloved son.

Lk 9:35 At Jesus transfiguration, Jesus is Gods Son, the Chosen One.

The fruitless vineyard must be destroyed.

Jesus answer is equally clear (20:16a). What does he say?

A Study Of The Gospel According To Luke

The Jerusalem Ministry (19:29-21:38)

Who was doing the same thing in Lk 6:7?

Another word for this is hypocrisy.

Who acted the same way in 16:15 and 18:9-12?

The Pharisees acted hypocritically.

A Study Of The Gospel According To Luke

The Jerusalem Ministry (19:29-21:38)

Who then can we conclude the spies are?

A Study Of The Gospel According To Luke

The Jerusalem Ministry (19:29-21:38)

The spies realize that their efforts have failed.

How do they react to Jesus answer?

They are astonished by his answer and they are silent.

In the beginning, the Sadducees are the main characters.

But in the end who is it that is effected by Jesus answer?

A Study Of The Gospel According To Luke

The Jerusalem Ministry (19:29-21:38)