Lucas 21
Leon Morris · Citado em PreceptAustin
Lucas 21
Morris - Commentators often say that worshippers were not allowed to make gifts of less than two lepta, so that this was the minimum offering. But the relevant Talmudic passage does not say that a gift of one lepton is forbidden. It simply says that one should not put one lepton into the charity box unless it is under proper supervision (Baba Bathra 10b). (Borrow The Gospel According to St. Luke: An Introduction and Commentary) Below is a table describing what is thought to be the prescribed Temple offerings which were to be placed in the thirteen trumpet-shaped collection boxes, each with an inscription indicating the use to which its contents would be put (e.g., "The Half-Shekel Tribute", etc). Notice that 9 offerings were mandated and four were voluntary. Historians describe the treasury as having 13 chests for money collection. Each chest had a different purpose: 1. To pay this year’s taxes. 2. To pay last year’s taxes. 3. To pay for the offering of two birds. 4. To make a donation for other birds. S. For work at the altar. 6. To purchase frankincense. 7. For gold for the interior of the holy of holies. 8. For money left over from the sacrifice of sin. 9. For money left over from the transgression or guilt offering. 10. For money left over from the bird sacrifice for a woman with blood. 11. For offerings required after a Nazarite vow. 12. For money left over for leper sacrifices. 13. For money to be used for burnt offerings. Mandated Offerings 1 Half-shekel tribute Offerings left over from sacrifices 8 Sin offering 2 9 Trespass offering 3 Turtledove offering Voluntary Offerings 10 Offerings of birds 4 Pigeon offering 11 Nazarite offering 5 Wood 12 Cleansed leper 6 Incense 13 General offering 7 Golden vessels Luke 21:3 And He said, "Truly I say to you, this poor widow put in more than all of them; KJV Luke 21:3 And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all: NET Luke 21:3 He said, "I tell you the truth, this poor widow has put in more than all of them. CSB Luke 21:3 "I tell you the truth," He said. "This poor widow has put in more than all of them. ESV Luke 21:3 And he said, "Truly, I tell you, this poor widow has put in more than all of them. NIV Luke 21:3 "I tell you the truth," he said, "this poor widow has put in more than all the others. NLT Luke 21:3 "I tell you the truth," Jesus said, "this poor widow has given more than all the rest of them. NRS Luke 21:3 He said, "Truly I tell you, this poor widow has put in more than all of them; YLT Luke 21:3 and he said, 'Truly I say to you, that this poor widow did cast in more than all; GWN Luke 21:3 He said, "I can guarantee this truth: This poor widow has given more than all the others. NKJ Luke 21:3 So He said, "Truly I say to you that this poor widow has put in more than all; NAB Luke 21:3 He said, "I tell you truly, this poor widow put in more than all the rest; MIT Luke 21:3 He commented, "I declare to you truly that this poor widow has put in more than all the rest. NJB Luke 21:3 and he said, 'I tell you truly, this poor widow has put in more than any of them; ASV Luke 21:3 And he said, Of a truth I say unto you, This poor widow cast in more than they all: DBY Luke 21:3 And he said, Verily I say unto you, that this poor widow has cast in more than all; BBE Luke 21:3 And he said, Truly I say to you, This poor widow has given more than all of them: NAS Luke 21:3 And He said, "Truly I say to you, this poor widow put in more than all of them; NIRV Luke 21:3 "What I'm about to tell you is true," Jesus said. "That poor widow has put in more than all the others. RSV Luke 21:3 And he said, "Truly I tell you, this poor widow has put in more than all of them; RWB Luke 21:3 And he said, Truly I say to you, that this poor widow hath cast in more than they all: WEB Luke 21:3 And he said, Of a truth I say to you, that this poor widow hath cast in more than they all. this poor widow Luke 4:25; 9:27; 12:44; Acts 4:27; 10:34 put in more than all of them Exodus 35:21-29; Mark 12:43,44; 14:8,9; 2 Corinthians 8:2,3,12; 9:6,7 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:1-4 Abusing the Poor - John MacArthur Luke 21:1-4 Giving That Pleases the Lord - Steven Cole Related Passage: Mk 12:43+ Calling His disciples to Him, He said to them, “Truly (amen) I say to you, this poor widow put in more than all the contributors to the treasury." And He said, "Truly I say to you - When Jesus says "Truly (alethos) I say" He adds a note of importance and authority to what follows! The point is that Jesus knew how much the widow had given and in His omniscience knew that she had give all she had. Truly (230) (alethos from a = negative + letho = forget related to lanthanô = escape notice = actual, true to fact) means indeed, surely, of a surety, truly, of a (in) truth, verily, very. The idea is what one sees reflects what it really in fact is. The real thing is not concealed. It is genuine or authentic. Several uses are by those who attest that Jesus was truly God's Son (Mt 14:33, 27:54, Mk 15:39). Several uses are used by Jesus (Who is "the Truth") emphasizing the truth of what He said (Lk 12:44, Lk 21:3, Jn 1:47 Gilbrant - The adverb alēthōs occurs extensively in Greek literature and nonliterary papyri as well as the Septuagint. When it modifies a verb it can be translated “actually,” “truly,” or “certainly.” (Ibid) Alethos - 18x in 18v - certainly(2), indeed(2), really(2), sure(1), surely(2), truly(8), truthfully(1). Mt 14:33 = “You are certainly God’s Son!”; Mt 26:73 = " to Peter, “Surely you too are one of them" (cf Mk 14:70); Mt 27:54 = “Truly this was the Son of God!” (cf Mk 15:39); Luke 9:27 = "I say to you truthfully"; Lk 12:44 = "“Truly I say to you that he will put him in charge of all his possessions."; Lk 21:3 = "“Truly I say to you, this poor widow put in more than all"; John 1:47 = " “Behold, an Israelite indeed, in whom there is no deceit!”; Jn 4:42 "this One is indeed the Savior of the world.”; Jn 6:14 = “This is truly the Prophet who is to come into the world.”; Jn 7:26, 40; Jn 8:31; Jn 17:8; Acts 12:11; 1 Th 2:13; 1 John 2:5 This poor widow put in more than all of them - She literally put in less, but Jesus assesses her gift as more. He does not say it is better, but just that it is more than all the others. He will explain this "quantifying" statement in the next verse. Bock interprets Jesus' statement as saying "Jesus commends the woman for her generosity, especially in light of how little she had to give. When he says the poor widow put in more than all the others, he is saying that, in terms of real cost, the woman gave the most." (Ibid) Comment: Commend means to express approval of, to express a good opinion of, to represent as being worthy of regard. Now the question is this - Does Jesus truly commend her or does He simply make the statement that she put in more than all of the rich donors?
Lucas 21
Morris - Jesus shows that the monetary value of a gift is not everything. There is a sense in which the widow made the biggest gift of all. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) John Stott - Her total devotion, which no-one but Jesus would have realized, is the exact opposite of the Jewish leaders’ religion, all show and no heart. (The Message of Luke: The Saviour of the World.) William Kistemaker - Having just now exposed the hypocrisy of the scribes (20:45-47), Jesus proceeds to reveal the sincerity of a certain widow. He places her genuine religion over against the sham religion of the law-interpreters...Total commitment to God and his cause is the lesson she has taught us. (Baker New Testament Commentary) Broadman Bible Commentary – Her gift was a genuine expression of her faith that God in his providence would supply her future needs. (COMMENT - CAN YOU REALLY DRAW THIS CONCLUSION SOLELY FROM THE TEXT?) The rich had shown no such faith. They had not forfeited any of their financial security. At the same time, they believed that they had earned God’s favor with an offering of money. R C H
Lucas 21
Morris - In context, this sign refers to the future Siege of Jerusalem (70 AD) by Titus, climaxing with its invasion and destruction in A.D. 70. Seeing Jerusalem surrounded by Roman armies would be the signal for believers to flee to the mountains. This event can be considered as a type of the coming flight during the great tribulation period, except that then the sign will be seeing the abomination of desolation set up in the rebuilt temple by the Antichrist (Matthew 24:15,16-note). In the meantime, after the destruction of the temple by Titus in A.D. 70, Jerusalem was more completely "desolated" by Hadrian's armies in A.D. 135. (Defender's Study Bible Notes) John Walvoord - The prophecies of Luke 21:20-24 are clearly fulfilled in the first century, whereas the answers to the questions in Matthew and Mark and in Luke 21:9-19 and Lk 21:25-28 have reference to the end of the age. (Ref) NET Bible Notes - (On phrase "her desolation) = "her," referring to the city of Jerusalem (the name "Jerusalem" in Greek is a feminine noun). The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke's account. The parallels to this in Mt 24:15-note and Mk 13:14 refer to the temple's desolation, though Matthew's allusion is clearer. They focus on the parallel events of the end, not on the short term realization in A.D. 70. The entire passage has a prophetic "two events in one" typology, where the near term destruction (A.D. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark). (Ref) (Bolding added) Thomas
Lucas 21
Morris says "From chapter 24 through 27 the prophetic vision leaps ahead to the judgments of the great tribulation of the end time, more or less covering the same events as Revelation 6-20. The devastating earthquakes and other calamities of those days will leave the earth's surface disheveled and almost empty of inhabitants. This first verse summarizes the end result of that awful time that is sure to come. “The Little Apocalyse.” Isaiah 24–27 uses apocalyptic imagery heavily as the prophet records what he foresaw happening after the people of Israel and Judah returned from their exiles in Assyria and Babylon. The subjects of Isaiah’s attention include not only God’s people but the whole world, as he looks at the final ramifications of human sin. Isaiah 34:4+ And all the host of heaven will wear away, And the sky will be rolled up like a scroll; All their hosts will also wither away As a leaf withers from the vine, Or as one withers from the fig tree. Joel 2:1, 30-31+ Blow a trumpet in Zion, And sound an alarm on My holy mountain! Let all the inhabitants of the land tremble, For the Day of the Lord is coming; Surely it is near, 30-31+ “I will display wonders in the sky and on the earth, Blood, fire and columns of smoke. 31 “The sun will be turned into darkness And the moon into blood Before the great and awesome day of the LORD comes. Joel 3:15+ The sun and moon grow dark And the stars lose their brightness. And on the earth dismay (sunoche) among nations, in perplexity (aporia) at the roaring of the sea and the waves - The earth is personified as perplexed and bewildered which is in fact a description of all those who dwell on the earth in this divinely decreed day of destruction describe in graphic detail in Revelation 6-19. Dismay means the feeling of despair in the face of obstacles, a lowering of one's spirits so they become downhearted. Dismay can also refer to fear resulting from the awareness of danger and there will be no dearth of danger in the time of the Revelation. Norman Crawford says waves is salos which "means "to toss", particularly the swelling and tossing of the waves or "billows" (RV) of the sea. The "roaring" (v. 25, ēchos) of these tossing billows adds to the chaos leaving people completely confused without escape and nowhere to turn. (What the Bible Teaches: Luke) Signs (4592)(semeion) are distinguishing marks by which something is known. Signs can often be seen as in the present context. In this context these are celestial signs of the coming of Christ (Lk 21:27). Semeion - 69v - Matt. 12:38; Matt. 12:39; Matt. 16:1; Matt. 16:3; Matt. 16:4; Matt. 24:3; Matt. 24:24; Matt. 24:30; Matt. 26:48; Mk. 8:11; Mk. 8:12; Mk. 13:4; Mk. 13:22; Mk. 16:17; Mk. 16:20; Lk. 2:12; Lk. 2:34; Lk. 11:16; Lk. 11:29; Lk. 11:30; Lk. 21:7; Lk. 21:11; Lk. 21:25; Lk. 23:8; Jn. 2:11; Jn. 2:18; Jn. 2:23; Jn. 3:2; Jn. 4:48; Jn. 4:54; Jn. 6:2; Jn. 6:14; Jn. 6:26; Jn. 6:30; Jn. 7:31; Jn. 9:16; Jn. 10:41; Jn. 11:47; Jn. 12:18; Jn. 12:37; Jn. 20:30; Acts 2:19; Acts 2:22; Acts 2:43; Acts 4:16; Acts 4:22; Acts 4:30; Acts 5:12; Acts 6:8; Acts 7:36; Acts 8:6; Acts 8:13; Acts 14:3; Acts 15:12; Rom. 4:11; Rom. 15:19; 1 Co. 1:22; 1 Co. 14:22; 2 Co. 12:12; 2 Thess. 2:9; 2 Thess. 3:17; Heb. 2:4; Rev. 12:1; Rev. 12:3; Rev. 13:13; Rev. 13:14; Rev. 15:1; Rev. 16:14; Rev. 19:20 Dismay (4928)(sunoche from sun = with, together + echo = to hold) literally means a "holding together" (compression, prison) but is used only figuratively in the two NT uses here and 2 Cor 2:4, both times to refer to one who is held or gripped by a severe emotional stress. Sunoche describes a state of mental distress which includes acute anxiety. Paul wrote in 2 Corinthians 2:4 "out of much affliction and anguish of heart" in reference to a letter (probably a "missing letter" - see note) he had to write to the church in Corinth, which was born out of deep inner “distress” over the actions (and accusations) of the church he had founded! TDNT on the root word sunecho/synecho - This word means first “to hold together,” e.g., law upholding the state, or deity the cosmos, or virtues the world. Then we find the meaning “to enclose” or “to lock up,” e.g., an army behind walls, or a prisoner, and once for holding one’s breath. Another sense is “to oppress,” “to overpower,” “to rule,” e.g., of afflictions, illnesses, emotions, or impulses. (Theological Dictionary of the New Testament: Abridged in One Volume) In Jer 52:5 in the Lxx sunoche is translated as "siege" against Jerusalem by Nebuchadnezzar (cf similar use in Micah 5:1-note). In Jdg 2:3 God said to Israel “Therefore I also said, ‘I will not drive them out before you; but they will become as thorns (Lxx = sunoche = distress) in your sides and their gods will be a snare to you.’” In sum, the source of the pressure described by sunoche can be found either inside or outside the person or persons who are subject to these feelings. Gilbrant on sunoche - This noun is used in two primary ways in classical Greek. First, it is used to mean “maintenance” or “control.” Second, it is also used in various expressions from a narrow place in the road, to denote straights or narrows, to mean continuity or coherence, or to denote a conflict in battle (Liddell-Scott). It is used metaphorically in the Septuagint to symbolize the compressing of a person’s inner emotions and can be translated “distress” or “anguish” in many cases. The context gives the best direction as to which would be the proper translation. Job 30:3, Micah 6:14, and Jeremiah 52:5 are examples where sunochē is used in the Septuagint. (Complete Biblical Library) Perplexity (only used here in NT)(640)(aporia from a = negates + poros = way) literally means "without a way", "in the sense of being at one's wit's end" (Vine), "not knowing which way to turn" (NEB). Aporia means difficulty coping, serious anxiety, consternation, distress, difficulty. BDAG says that originally aporia was used of 'lack of means/resources' (esp. papyri). In Greek literature generally, aporia is literally “difficulty in getting through a tight place” and is used figuratively by philosophers. The root verb aporeo means to be in doubt, be at a loss, be uncertain (Jn 13:22, Acts 25:20; 2 Cor. 4:8; Gal. 4:20). Aporia is used in the Septuagint to describe God's judgment on Israel for disobedience to the mosaic covenant - "sudden terror" (Lxx = aporia)(Lev 26:18), smiting with "consumption" (Lxx = aporia) (Dt 28:22), "distress" (Isaiah 8:22+). Perplexity describes trouble or confusion resulting from complexity, including an inability to deal with or understand something. CSB translates it as "nations bewildered" which is a good description as bewildered means caused to lose one's bearings, becoming perplexed or confuses especially by a complexity, variety, or multitude of objects or considerations, in this case the variety being divinely wrought celestial signs. The next verse describes the effect of their inner dismay and perplexity -- fainting because of the overwhelming evidence that God is once and for all bringing divine destruction to this world! Aporia - 11x in 10v - Lev. 26:16; Deut. 28:22; Prov. 28:27; Isa. 5:30; Isa. 8:22; Isa. 24:19; Jer. 8:21 J C
Lucas 21:20-24
Morris - In context, this sign refers to the future Siege of Jerusalem (70 AD) by Titus, climaxing with its invasion and destruction in A.D. 70. Seeing Jerusalem surrounded by Roman armies would be the signal for believers to flee to the mountains. This event can be considered as a type of the coming flight during the great tribulation period, except that then the sign will be seeing the abomination of desolation set up in the rebuilt temple by the Antichrist (Matthew 24:15,16-note). In the meantime, after the destruction of the temple by Titus in A.D. 70, Jerusalem was more completely "desolated" by Hadrian's armies in A.D. 135. (Defender's Study Bible Notes) John Walvoord - The prophecies of Luke 21:20-24 are clearly fulfilled in the first century, whereas the answers to the questions in Matthew and Mark and in Luke 21:9-19 and 21:25-28 have reference to the end of the age. (Ref) NET Bible Notes - (On phrase "her desolation) = "her," referring to the city of Jerusalem (the name "Jerusalem" in Greek is a feminine noun). The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke's account. The parallels to this in Mt 24:15-note and Mk 13:14 refer to the temple's desolation, though Matthew's allusion is clearer. They focus on the parallel events of the end, not on the short term realization in A.D. 70. The entire passage has a prophetic "two events in one" typology, where the near term destruction (A.D. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark). (Ref) (Bolding added) COMMENTARIES FAVORING LUKE 21:20-24 AS YET FUTURE Commentaries that interpret Luke 21:20-24 as describing a yet future fulfillment: John MacArthur's commentary on Luke and his study Bible (Sermon on Lk 21:20-24), Moody Bible Commentary (Kevin Zuber), Nelson's New Illustrated Bible Commentary, Expositor's Bible Commentary (Walter Liefeld) (Actually it is a "hybrid" = "It is certainly possible to assume that Jesus' predictions incorporated two phases: [1] the events of AD 70 involving the Temple and [2] those in the distant future"). Below are some representative comments... Kevin Zuber in the Moody Bible Commentary - The tribulation will be a time of unprecedented persecution and hardship for the Jewish people and nation of Israel (Lk 21:23b; cf. Jer 30:7). The height of persecution will come with a siege of Jerusalem (Lk 21:20a; Zech 12:1-9). The description here and in parallel texts on this point in prophetic history (cf. Mt 24:4-31) make it unlikely that this is a description of the destruction of Jerusalem by the Romans in AD 70. (Ed: See comparison of "parallel texts" in Luke 21 and Matthew 24 in chart below). John MacArthur sermon on Luke 21:20-24 - Was He talking about 70 A.D. here? I don't think so. Keep reading. Lk 21:21, "Then let those who are in Judea flee to the mountains," that happened then (ED: When is the "then" to which MacArthur refers? Sure sounds like he is referring to 70AD). "Let those who are in the midst of the city depart," that happened (Ed: When did it happen? 70AD). "Let those who are in the country not enter the city," and they didn't (Ed: So it was also fulfilled). Then Lk 21:22, "Because these are the days of vengeance in order that all things which are written may be fulfilled." Wait a minute here. That language does not lend itself to a 70 A.D. interpretation. These are not the days of vengeance. These are not the events which cause things which have been written to all be fulfilled. The days of vengeance, just take that phrase. That is an Old Testament expression used to describe the coming time of Tribulation. It is an Old Testament expression to speak of divine vengeance from God in the end time, the time of Jacob's trouble. You read about the days of vengeance in Isaiah 34, 35, 61, 63. Daniel 12:1 speaks of the days of vengeance (ED: THAT IS NOT EXACTLY WHAT IT SAYS - "THERE WILL BE A TIME OF DISTRESS," AND THE GREEK WORD IS "THLIPSIS" WHICH IS NOT FOUND IN LUKE'S GOSPEL BUT IS FOUND IN Mt 24:21+ IN THE PHRASE "THE GREAT TRIBULATION", ALSO IN Mt 24:29, Mk 13:19, Mk 13:24), Hosea 9, Micah 5, Zechariah 12, Zechariah 14. You're talking here about the final end, when God's final vengeance falls on the ungodly and on human history. The days of vengeance when all things which are written become fulfilled...that's a sweeping statement....sweeping statement. When all things which are written become fulfilled. This is far more than what happened in 70 A.D. (The Terrors of the Great Tribulation, Part 1) Comment: It is interesting that