College Press Bible Study Textbook Series
Luke 20 - Introduction
Butler's Comments
Chapter Twenty
THE SON OF MAN SPEAKING TO THE FUNDAMENTAL ISSUES OF LIFE
IDEAS TO INVESTIGATE:
1.
Was Jesus dodging the issue of His authority by asking about John's baptism (Luke 20:1-8)?
2.
Why did Jesus ask the Jews to interpret the parable of the wicked husbandmen (Luke 20:9-18; cf. Matthew 21:33-46; Mark 12:1-12)?
3.
What are the things a follower of Christ must render to Caesar (Luke 20:25)?
4.
If there is no marriage in heaven, what kind of personal relationships will there be (Luke 20:34-40)?
5.
Who is my Lord of David's Psalm (Luke 20:42)?
Special Study
THE MESSIANIC HOPE
by Paul T. Butler
The Old Testament made many glorious promises in connection with the Messianic hope. Isaiah, Chapter s 40-66; Daniel 9:24-27; Micah 4:1-13; Micah 5:1-15; Micah 6:1-16; Micah 7:1-20; Zechariah 9:1-17; Zechariah 10:1-12; Zechariah 11:1-17; Zechariah 12:1-14; Zechariah 13:1-9; Zechariah 14:1-21.
When the Jews returned from their captivities (cir. 536-444 B.C.) it was with this hope in their hearts. They believed Jehovah would rule the land directly through a son of David, he would enforce the Law and promote the ritual religion. Some looked for Zerubbabel to fulfill this.
Time after time their fulfillment of this hope was frustrated by some foreign (Ptolemies and Seleucids and Romans) or some home-grown (Hasmonean and Herodian) oppression.
As the physical, earthly accomplishment of this hope became less evident (i.e., accomplishment through natural events), the anticipation increased that Jehovah would intervene in a great crisis of the cosmos (see John 12:31 where Jesus uses that very phrase in Greek in connection with His death on the cross) and effect a deliverance of all the righteous Jews (not Hellenistic Jews) and God would suddenly, secretly almost, institute the messianic age.
This hope had never been so much alive, so vivid, nor its fulfillment so urgently awaited, as it was in the first centuries B.C. and A.D.a time of sadness and deep, tormenting, national humiliation.
There was a body of literature that arose between the Old Testament and New Testament that expressed the Jewish ideas of the expected messianic age called the Jewish Apocrypha (apocalyptic in nature). The Sybilline Oracles, Book III (150 B.C.); the Book of Enoch (164 B.C.); The Psalms of Solomon (48 B.C.) are the most graphic. The Mishna, Talmud and Targums (rabbinic writings written after Christ but expressing traditions in oral form before Christ) are also valuable for determining the messianic ideas of first century people. They testify generally that the Messiah will:
a.
Attain for the people a literalized fulfillment of the promises of the Old Testament prophets (physical prosperity; physical conquest of enemies; physical restoration of Judaism).
b.
Defeat Jewish enemies and force them to serve the Jews.
c.
Restore all Jews to their land forever.
d.
Institute an era of Mosaic purity (as interpreted, of course, by the rabbis).
Josephus speaks of a number of men before and after Jesus who pretended to be the Messiah, obtained followers, fought Jewish enemies, and usually ended up slain in battle or executed. Josephus says there was an ambiguous prophecy (probably referring to Daniel 9:24-27) in the Holy Scriptures which told the Jews that in those times a man of their nation would become the master of the world Wars, 6:312.
Some believed in Jesus-' day in a personal Messiah. This belief took four forms:
1. An Angel:
As earthly powers continued to oppress the Jews with more intensity it was inevitable that the concept of the Messiah should become more and more transcendent. Many despaired of human deliverance and turned to hope in an angelic being coming from heaven with cosmic, supernatural power. See the Similitudes of Enoch (I Enoch, 164 B.C.) where the Son of Man is presented as a heavenly being with no prior human existence. his face has the appearance of a man and yet it is full of graciousness like one of the holy angels. (46:1ff.).
Remember the devil's attempt to get Jesus to show off some supernatural, angelic power. if he was the Son of God.. Matthew 4:5-6.
2. A Prophet:
Some interpreted Malachi 3:1 ff; Malachi 4:5 as referring to the Messiah himself rather than the forerunnerthus he would be a prophet like Elijah. Many of the disciples of John the Baptist refused to abandon their belief in him as the true Messiah and perpetuated into the 2nd century A.D. a sect which held up John the Baptist messiahship in opposition to Jesus (The Mandaens; see Ency. Britt. Vol. 4 and 10).
The Samaritans were expecting a prophetic messiah, John 4:19-26. Many of the Jews thought this also, John 7:40; Matthew 16:14; John 1:21; 1Ma. 4:46; etc. John 6:14.
3. A Priest:
In later interbiblical history there appears the idea of a messianic priest. When the offices of High Priest and prince of Israel were combined in Simon the Maccabean, impetus was given to the development of such hope. But as the High Priesthood became more and more secularized and corrupted, this view seems to have found less and less acceptance. See the Testaments of the Twelve Patriarchs (110 B.C.).
4. A King:
By far the most popular view was a Messiah-warrior-king. He would appear as a political champion. Jews from all over the world would rally to his side, sweep the pagans from Palestine, subdue the world, plunder its riches, kill all idolaters and make proselytes and servants of the rest.
See this view in all the earliest Jewish apocryphal writings, and, Matthew 21:9; Matthew 21:15 (cf. Zechariah 9:9-10); Matthew 22:42; Mark 13:35; Luke 20:41; John 6:15; 1Ma. 2:57; Psalms of Solomon 17:5; 17:23, etc.
Even this popular view expected the Messiah's origin to be shrouded in mystery (John 7:21 ff.) and His mission to be one of cosmic supernaturalisms, Matthew 12:38; John 7:31.
Remember the temptation of the devil to make Jesus an earthly king.
There were many who arose pretending to be the Messiah. Theudas had 400 followers but he was slain (Acts 5:36; Josephus, Antiq. 20:97ff.). Judas the Galilean was also slain (Acts 5:37; Josephus, Antiq. 18:23). An Egyptian gained about 30,000 followers, (Josephus, Wars 2:261ff. and Acts 21:37-38). Menachem bar-Judah and Simeon bar-Giora (Wars, 2:17:8; Wars, 4:9:7 respectively), and many others after Jesus were hoped-for messiahs.
There was great expectancy in the first century A.D., but there was also great confusion and misunderstanding concerning the Messiah and His kingdom. Jesus-' most frustrating ministry was to try to convert, literally change, the confusion, materialism and patriotic provincialism of the messianic people into what it was really intended to be by God as predicted in the Old Testament prophets.
WHAT DID THE PEOPLE OF JESUS-' DAY THINK OF THE MESSIAH? (Our best sources are the Gospel records themselves.)
1.
He would be born in Bethlehemthe scholars knew this much.
2.
Some were looking for the consolation and redemption of Israel and Jerusalem.
3.
Many thought John the Baptist might be the Messiah.
4.
Jesus-' temptations indicate the popular messianic concept.
5.
Jewish leaders knew a connection between Elijah and Messiah and thought John the Baptist might be one or the other.
6.
Nathanael did not believe the Messiah would come from Nazareth.
7.
Samaritans believed when Messiah came he would settle religious disputes.
8.
Jews of Galilee did not accept Messianic prophecies of Isaiah 61:1-11 being made available to Gentiles.
9.
Apparently the Jews did not think their Messiah would be God incarnate and able to forgive men's sins.
10.
Apparently Jewish rabbis did not think their Messiah would associate with publicans and sinners.
11.
Messiah is called The Expected One (as in Similitudes of Enoch) by John the Baptist who apparently expected Him to be more militant than Jesus was.
12.
Jewish rulers insisted Jesus must show a sign to prove his messiahship.
13.
People could not imagine Jesus as the Messiah because they knew his origins.
14.
Messiah would be The Prophet and he must be crowned King.
15.
Jesus perceived the people wanted a bread-and-fish Messiahone who would do a work to prove he was the Messiah.
16.
Jesus-' disciples thought of the Messiah as The Holy One of God.
17.
Disciples show that the people thought the Messiah would be Elijah, Jeremiah or one of the prophets, perhaps. Peter would not believe the Messiah was to die Matthew 16:21-23; Mark 8:31-33.
18.
Elijah's coming must precede that of the Son of Mana literal Elijah, perhaps.
19.
Disciples thought of messianic kingdom in terms of power struggles.
20.
Jesus-' brothers expected him to prove his messiahship in Jerusalem in some public, spectacular, carnal demonstration of power.
21.
Disciples expect Messiah to punish those who reject him by fire from heaven.
22.
No one is supposed to know where the Messiah comes fromhe is to appear suddenlybut he would perform enough signs for everyone to know himnot just the rulers.
23.
Messiah was not expected to go among the Jewish dispersion.
24.
Confusion about Messiah. Some thought he would be The Prophet from Galilee, others believed from Bethlehem.
25.
Jewish scholars did not expect the Messiah to be an eternal personage.
26.
Messiah must show a sign from heaven.
27.
Jews could not read the signs that their Messiah was to come in judgment upon their nation.
28.
Messiah must keep Sabbath according to their traditions,
29.
Jews were looking for a time of eating of banquets in the messianic kingdom as repayment for their troubles (cf. Isaiah 25:6 ff.).
30.
Mother of the sons of Zebedee understood the messianic: kingdom to be one of position and power.
31.
Some believed the Messiah was to remain forever and not die.
32.
Apparently the Jews did not conceive of the Son of David as also David's Lord!
33.
Apparently the people did not think of the coming of the Messiah as a judgment upon Jerusalem and the nation. They did think of his coming as the end of the world and Jesus had to correct this view.
34.
; Peter thought of messianic kingdom as needing to be defended with swords.
35.
Apparently the High Priest did not conceive of the Messiah or anyone else calling himself God.
36.
Pilate understood Jesus to be an idealistnot an earthly king. Joseph of Arimathea was looking for the kingdom of God.
37.
38.
Disciples despondent when Jesus did not redeem Israel according to their own hopes. Jesus, however, expected them to have a spiritual view of the Old Testament messianic promises and rebuked them for not having it.
39.
Acts 1:6 :
Even after the resurrection the disciples had a somewhat earthly view of the kingdom of God.
40.
The Jews would not accept any claimant to the messianic throne who would change the customs which Moses delivered.
The humanistic, materialistic traditions of the Pharisees and Sadducees and others (Essenes, et al), kept the common people confused about the Messiah and his kingdom. Jesus actually did not convert a single person fully to His teaching of the Messiah and the kingdom. It was only after His death and resurrection and the Day of Pentecost that some of the Jews began to see it correctly (including His disciples). And even then, it took some years before most of the Jews accepted the idea that the messianic kingdom was to be available to the Gentiles on the same basis as to Jews.
But the four gospel accounts testify to this:
JESUS OF NAZARETH, SON OF MARY ACCORDING TO THE FLESH, IS INDEED THE ANOINTED (MESSIAH) OF JEHOVAHTHE PROPHET, PRIEST AND KING PREDICTED BY THE OLD TESTAMENT. AND HE IS THE MESSIAH OF ALL THE NATIONS!
For a résumé of modern Jewish messianic theology, see Isaiah, Vol. III, by Paul T. Butler, pub. College Press, Joplin, Mo., pgs. 277-280 and 415-418.
Applebury's Comments
CHAPTER TWENTY
Outline
A.
Luke told how the Jews challenged Jesus-' authority (Luke 20:1-8).
1.
The challenge (Luke 20:1-3).
a)
The time: One of the days when He was teaching in the temple and preaching the gospel.
b)
The challengers: The chief priests, scribes and elders.
c)
The questions: By what authority do you do these things? Who gave you this authority?
2.
The answer: Jesus asked them a question to force them to answer their own question: The baptism of John, was it from heaven or from men? (Luke 20:3-4).
3.
The reaction to His question (Luke 20:5-7).
a)
Their first reaction: If we say that it was from heaven, He will ask why we didn-'t believe him.
b)
Their second thought: If we say it was from men, the people will stone us, for they were convinced that John was a prophet.
c)
Their conclusion: Teacher, we don-'t know.
4.
The response of Jesus: Neither will I tell you by what authority I do these things (Luke 20:8).
B.
Luke recorded Jesus-' parable of The Husbandmen (Luke 20:9-18).
1.
The facts of the parable (Luke 20:9-15 a).
a)
A man planted a vineyard, let it out to husbandmen, and went to a far country (Luke 20:9).
b)
The husbandmen mistreated those sent to receive the owner's share of the crop (Luke 20:10-12).
(1)
They sent the first away empty.
(2)
They beat and shamefully treated another, sending him away empty also.
(3)
They wounded a third and sent him away.
c)
The owner finally decided to send his son (Luke 20:13-15 a).
(1)
He said, They will respect him.
(2)
Since he was the heir, they decided to kill him and take over the vineyard.
2.
Jesus applied the lesson of the parable (Luke 20:15 b - Luke 20:18).
a)
The owner's reaction.
(1)
Jesus asked, What will he do?
(2)
They said, He will destroy them and give the vineyard to others. They said, God forbid,
b)
The meaning of the Scripture.
(1)
The stone which the builders rejected, The same was made the head of the corner.
(2)
Jesus explained: Everyone who falls on the stone will be broken in pieces, and on whomsoever it falls it will grind him to powder.
C.
Luke told of the search for an excuse to hand Jesus over to the governor (Luke 20:19-47).
1.
Their reasons (Luke 20:19).
a)
They feared the people.
b)
They knew the parable referred to them.
2.
Their strategy (Luke 20:20-40).
a)
Spies sent to listen to Him (Luke 20:20).
b)
Their first thrust: The question of tribute to Caesar (Luke 20:21-26).
(1)
Their flattering approach.
(2)
The subtle question: Is it lawful to give tribute to Caesar?
(3)
Jesus-' answer:
(a)
The denarius with Caesar's image on it.
(b)
Render to Caesar the things that are Caesar'S, and to God, the things that are God'S.
(4)
Their defeat.
(a)
They couldn-'t use it against Him before the people.
(b)
They kept still.
c)
The Sadducees took up the battle (Luke 20:27-40).
(1)
Their question was about the resurrection and the Law of Moses.
(2)
Their hypothetical case: A woman married to seven brothers; whose wife will she be in the resurrection?
(3)
Jesus demolished their argument.
(a)
The marriage vow does not extend to the resurrection.
(b)
The case of the Burning Bush proves there is life after death.
(c)
God is not the God of the dead, but of the living.
(4)
The scribes admit their defeat, Teacher, you have spoken well. They did not dare risk another question.
3.
Jesus-' counterattack (Luke 20:41-47).
a)
His two-fold question about the Christ (Luke 20:41-44).
(1)
How can they say that He is David's son?
(2)
How can David call him Lord, since he is his son?
b)
His warning to the disciples (Luke 20:45-47).
(1)
In the hearing of all the people, He warned against the scribes.
(2)
He lashed out against their hypocrisy.
(a)
They loved long robes, salutations in the market places, chief seats at feasts.
(b)
For a pretence they made long prayers.
(c)
They will receive greater condemnation.
Summary
It seems strange that the One to whom all authority in heaven and on earth had been should be challenged by men. But the chief priests and the scribes with the elders had the audacity in Jesus-' day to say, By what authority do you do these things? Who gave you this authority? Their vague reference to these things that He was doing included not only the cleansing of the temple but also the healing of a blind man. What authority, indeed?
But Jesus asked them a question that forced them to answer their own, although they were not big enough to admit that His authority was from God, just as John the Baptist's was.
The parable of The Husbandmen shows just what the attitude of the Jews toward Jesus was. They were waiting for their opportunity to kill Him and take over the kingdom of God. They did put Him to death, but the kingdom was given to those who produce the fruit of righteousnessthe believers in Christ, whether Jews or Gentiles.
Those who rejected their Messiah have already suffered one devastating blowthe destruction of Jerusalem in 70 A. D. Another act of judgment awaits all who persist in rejecting Him as King. Like the stone that grinds to powder the one on whom it falls, the judgment of Christ will scatter those who oppose Him.
But the Jews persisted in their search for an excuse to destroy Him. They sent spies to listen in as He was teaching. They hoped to hear something on which to condemn Him; but He answered their questions and silenced them before the multitudes. They refused to answer His question about David's calling Christ Lord since He is David's son. Their hypocrisy was so evident that Jesus took occasion to warn the disciples against them.
Questions
1.
What was Jesus doing when His authority was challenged by the chief priests and scribes?
2.
Why were they not more specific in their charge?
3.
What, if any, is the difference between preaching and teaching?
4.
How did Jesus force the priests to answer their own question about His authority?
5.
Why didn-'t Jesus tell them that He had all authority in heaven and on earth?
6.
Why did He tell the parable of The Husbandmen?
7.
How did He show that He was aware of the thing the Jews were planning to do to Him?
8.
What did the sending of the various servants suggest as to the treatment the Jews had given the prophets?
9.
Who is represented by the son in the parable?
10.
What did they intend to do after killing the son?
11.
What is suggested by the fact that the Lord of the vineyard was to destroy those wicked men?
12.
To whom was the kingdom to be given?
13.
Is the church as the kingdom of Christ producing the fruits of it?
14.
Why did Jesus quote the prophecy about the rejected stone?
15.
What was to happen to those on whom the stone fell?
16.
Why were the scribes and priests searching for an excuse to kill Jesus?
17.
What question did the Herodians ask?
18.
What answer did they evidently expect Him to give?
19.
How did His answer prevent them from accusing Him of wrongdoing?
20.
Who had joined the Herodians in this attempt to trap Jesus?
21.
How did the Herodians react to His answer?
22.
Why did the Sadducees take up the issue?
23.
What was their peculiar belief and how did it differ from that of the Pharisees?
24.
What was the foundation of the story they told?
25.
Wherein had they erred in applying the Law of Moses to the issue of the resurrection?
26.
How did Jesus show them their mistake?
27.
How did He describe the state of those in the resurrection?
28.
What did Jesus mean by saying that God is not the God of the dead, but the living?
29.
What question did Jesus ask them about David's son?
30.
Why couldn-'t they answer it?