Lucas 17
Steven Cole · Citado em PreceptAustin
Lucas 17
Cole has a lengthy practical comment on the delicate practice of rebuking another person - In my experience of helping people work through relational conflicts, this step is often neglected completely out of cowardice or done poorly at best. People would sooner walk away from a strained relationship than to give biblical rebuke to the person who is sinning against them or against others. Or, quite often if someone sins against us, we go and tell others about it, “just so they can pray about it” or “to get their counsel.” Sure! Jesus clearly says, “If your brother sins (against you is implied), rebuke him.” Let’s face it, it’s not pleasant to have to rebuke someone. If you find it pleasant, you are not in the right frame of mind to do it and you will probably do it in an ungodly manner! But the command to rebuke a sinning brother is the first step in the restoration process. You are not dealing with him biblically until you do it. This does not mean that we are to go around rebuking others for every minor offense. Often, both in the church and in our families, we should act “with all humility and gentleness, with patience, showing forbearance to one another in love (Eph. 4:2). “Love covers a multitude of sins” (1 Pet. 4:8). “We who are strong ought to bear the weaknesses of those without strength and not just please ourselves” (Rom. 15:1). Thus much of the time we should simply absorb offences and pray for the offender, that he will grow up in the Lord and learn to be more sensitive to others. God has shown us grace; we should show grace to others. So, how do we know when to bear with someone’s sin and when to rebuke it? There are several things to consider (see Ken Sande’s excellent book, The Peacemaker [Baker], pp. 135-140): First, are you aware that the offender has something against you? If so, Jesus commands us to go to him and seek to get the matter cleared up (Matt. 5:23-24). We can’t shrug it off by saying, “That’s his problem!” Scripture repeatedly tells us to pursue peace with others (Rom. 12:18; 14:19; 2 Tim. 2:22; Heb. 12:14). In other words, we are not to be passive about strained relationships. To be apathetic is not to love the other person. We should ardently go after peace. Second, is the other person’s sin bringing dishonor to God? If someone who professes to be a Christian is acting in a way that brings shame to the name of Christ, and you know the person and are aware of his behavior, you’re it! You need to go and talk to him about his sin in an attempt to bring him to repentance. To let it go is not to care about the Lord’s glory or your brother’s holiness. Third, is the other person’s sin damaging your relationship with him (or her)? Perhaps the other person habitually gossips about others, so that you find yourself wanting to avoid being around her (or him). You don’t have to become best of friends, but the loving thing to do is not to avoid her, but to attempt to help her face up to her sin and repent. Or, perhaps the person said or did something that hurt you, so that you find yourself dodging him every time you see him. Again, the loving thing to do is to meet privately and confront what he did so that you help him grow as a believer. Fourth, is the other person’s sin seriously hurting others? Perhaps you see a young mother who verbally or physically abuses her children. Or it maybe a professing Christian is ensnared in drug or alcohol abuse, along with the inevitable deception that accompanies those sins. You are not showing God’s love to let the person go on in this destructive behavior. You must rebuke with the view of leading the person to repentance. Fifth, is the other person’s sin seriously hurting himself? If you see a Christian engaging in some sin that is going to destroy him and you shrug and say, “That’s his problem,” you are not loving your brother. As James 5:19-20 says, “My brethren, if any among you strays from the truth, and one turns him back; let him know that he who turns a sinner from the error of his way will save his soul from death, and will cover a multitude of sins.” Finally, is the person’s sin an often repeated pattern? If a person does the same thing over and over, he is enslaved to that sin and needs help getting out of it. Anger, lust, greed, selfishness, insensitivity to others, laziness or a lack of self-discipline, and many other sins can destroy a person’s faith if he does not get the victory in Christ. If you see these habit patterns, you need to come alongside and offer help in the Lord. Do not go to rebuke another believer until you first have examined yourself and taken the log out of your own eye. (Mt 7:1-5-note) Check your motives before God, to make sure that your desire is to do His will. Pray for the other person’s openness and for the right timing to go. Prepare yourself to act in love even if the other person attacks you. But then, be obedient to God’s Word and go. It is always more difficult at the moment to go than to let it go. But biblical love demands that we put out the effort. (Luke 17:1-4 Relational Sins and How to Deal With Them) ILLUSTRATION - In the March, 2002 issue of Reader's Digest, Fred Luskin, a psychologist from Stanford University says, "Holding on to hurts and nursing grudges wears you down physically and emotionally. Forgiving someone can be a powerful antidote." Charlotte van Oyden Witvliet concurs with him. She is an assistant professor of Psychology at Hope College in Holland, Michigan, who conducted a study with 71 volunteers that showed people who don't forgive, experience "steep spikes in blood pressure, heart rate and muscle tension." Forgiveness, Witvliet found, helps people to remain calm. "Forgiveness isn't about condoning what happened," Luskin said, "It is about breaking free from the person who wronged us." For example, in 1982, Stephen Watt was a sheriff's officer with the misfortune of pulling Mark Farnham over in a routine traffic stop. What he didn't know is that Farnham was speeding for a reason. He had just robbed a bank. Farnham shot Watt five times, and left him for dead. Mr. Watt recovered, but lost the sight in one eye, and still carries a bullet near his spine.277 As you might expect, Watt became bitter towards Farnham. His anger grew until his wife intervened. She encouraged him to forgive his assailant, if he was ever going to be a true Christian. In 1986, Watt attended a revival service at the prison and spotted Farnham across the room. He walked over to Farnham and hugged him. Watt says, "I had basically been dead from the time I got shot in 1982 until 1986." When he forgave Farnham, Watt says, "It was just like God picked up a semi-truck right off me and I actually started living." From all appearances, the forgiveness was complete; today the two men are best friends. Beloved, forgiveness is needed by the offender and the offended. (Mattoon Treasures from the Scriptures) Luke 17:4 “And if he sins against you seven times a day, and returns to you seven times, saying, ‘I repent,’ forgive him.” KJV Luke 17:4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. if he sins against you seven times a day Matthew 18:21,22,35; 1 Corinthians 13:4-7; Ephesians 4:31,32; Colossians 3:12,13 I repent,’ forgive him Matthew 5:44; 6:12,14,15; 18:16; Romans 12:20; 2 Thessalonians 3:13,14 Luke 17 Resources - Multiple Sermons and Commentaries Luke 17:1-4 Relational Sins and How to Deal With Them - Steven Cole Luke 17:3-4 Four Hallmarks of Humility, Part 2 - John MacArthur FORGIVENESS WITHOUT LIMIT SHOULD MARK A DISCIPLE And if he sins (hamartano) against you seven times a day, and returns (epistrepho) to you seven times, saying, ‘I repent (metanoeo),’ forgive (aphiemi) him - Notice that even the verb returns (epistrepho) gives a picture of the person's willingness to repent. IF is third class condition which speaks of a potential action, indicating it is possible that this scenario of repeated sin against you could occur. And yet sin seven times is to be "repaid" with forgiveness seven times! Isn't this what God does for us every day? Of course it is, so we are never more like Christ then when we forgive those who wrong us just as He did even from the Cross (Lk 23:34+). Seven times speaks of "perfect" forgiveness, complete forgiveness, "supernatural" forgiveness, like God gives us daily! Only a Spirit filled disciple (Eph 5:18+) can forgive this way. Are you fighting forgiveness with someone (unforgiveness is sin)? Yield to the conviction of the sweet Spirit and allow Him give you the desire/will to forgive and the supernatural power to truly forgive! (Php 2:13NLT+). THOUGHT - Do you have a problem with forgiveness? Is the Spirit bringing to your mind just now as you read this that there is someone you are not willing to forgive? If you are a follower of Christ, you need to give careful heed to Jesus' exhortation regarding forgiveness. In a word Jesus is saying "Go overboard on forgiveness!" Don't hold back. Followers of Christ are "extravagant" forgivers! If there is even a hint the person (who has offended you) is repentant, don't question his/her motives. Just forgive, forgive, forgive, forgive, forgive, forgive, and forgive again! If you are a believer, there should NEVER be a time in your life when you say something like "That's it! I'll never forgive them again even if they come crawling on all fours!" God is a forgiving God and His children should imitate Him (Eph 5:1+)! What if we sinned and confessed our sin according to 1 John 1:9+ and the offended party says "Sorry, that was one time too many. I can't forgive you this time!" Of course that is hypothetical, because the Father is always open to the sincere confession of His children! And be careful, lest in your forgiving the other person, you do it with a judgmental spirit. Genuine forgiveness is not judgmental! Forgiveness is to be granted whenever it is requested! Does that describe your walk with Christ? If not, ask God to forgive you. Then filled with Spirit (Eph 5:18+ -- the Holy Spirit is grieved by an "unholy spirit" of unforgiveness) go forth and forgive seven times, yea, even "seventy times seven" if necessary! (cf Mt 18:22). Seven emphasizes completeness so just as the sin is "complete" so too must be be the forgiveness. Clearly this was a lesson that Jesus needed to repeat for in Luke 18 we see the interchange between Peter and Jesus... Then Peter came and said to Him, “Lord, how often shall my brother sin against me and I forgive him? Up to seven times?” Jesus *said to him, “I do not say to you, up to seven times, but up to seventy times seven. (Lk 18:21,22)
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Cole concludes his sermon on Luke 17:1-4 writing that "Former First Lady, Barbara Bush, spoke these words at a college commencement: As important as your obligation as a doctor, a lawyer, or a business leader will be, you are a human being first, and those human connections with spouses, with children, with friends are the most important investments you will ever make. At the end of your life, you will never regret not having passed one more test, winning one more verdict, closing one more deal. You will regret time not spent with a husband, a child, a friend or a parent. Our success as a society depends not on what happens in the White House but on what happens inside your house. (Reader’s Digest [1/91], pp. 157-158.) Relationships are important to us. But even more so, they matter to God! That’s why Jesus warns so strongly about being on guard against relational sins and emphasizes so strongly the need for rebuke, repentance, and forgiveness. If you have a strained relationship with a family member, a fellow Christian, or even with a non-Christian, I urge you, so far as it depends on you, to pursue peace and reconciliation. God will bless you as you seek to obey Him. Discussion Questions 1. How can we fight our inherent tendency to blame others? 2. In marriage, how can a husband and wife confront one another’s sins without becoming adversaries? 3. Do we have any right to talk to someone else about a person’s sin against us before we have talked to the person himself? If so, when and under what conditions? 4. What are some practical implications of the fact that forgiveness is a decision, not a feeling? 5. Discuss: Should we forgive a person who does not repent or who repents in a glib or superficial manner? (Luke 17:1-4 Relational Sins and How to Deal With Them) Luke 17:5 The apostles said to the Lord, “Increase our faith!” KJV Luke 17:5 And the apostles said unto the Lord, Increase our faith. Increase our faith Mark 9:24; 2 Corinthians 12:8-10; Philippians 4:13; 2 Thessalonians 1:3; Hebrews 12:2; 1 Peter 1:22,23 Luke 17 Resources - Multiple Sermons and Commentaries Luke 17:5-10 More Faith or More Obedience? - Steven Cole Luke 17:5-10 Four Hallmarks of Humility, Part 3 - John MacArthur Related Passage: Mark 9:24+ Immediately the boy’s father cried out and said, “I do believe; help my unbelief.” SUPERCHARGE OUR FAITH! Why do they ask a faith increase? What has Jesus clearly stated? He has told them they must be faithful forgivers! Oh, how difficult is to forgive those who have sinned against us! So they ask for a boost to their faith, that they might believe and obey His exhortation. The apostles (apostolos) said to the Lord, “Increase (prostithemi in aorist imperative expresses their sense of urgency and great need) our faith (pistos)!” - The apostles identifies the 12 men chosen by Jesus. The "disciples" in Lk 17:1 would have included apostles and others who were disciples (some believing and others interested by not yet believing). Increase our faith was in the form of a command to give them more faith, but Jesus will correct them. They were not asking a gift of faith, but an increase in the depth of their faith. The apostles are the 12 disciples (learners) who Jesus called personally and sovereignly to be in His inner circle, a group of men including one betrayer, Judas Iscariot (Mt 10:2-4, Lk 6:13+, cf Rev 21:14). These were to be His personal representatives after His ascension. The apostles were eyewitnesses of His resurrection, and composed the foundation upon which the church was built (Eph. 2:20), as well as Spirit-inspired authors of most of the New Testament. Steven Cole on increase our faith - The disciples instantly realized that these were tough demands. To walk uprightly so as not to cause a new believer to stumble and to forgive someone who has wronged us are not automatic behaviors! Forgiveness especially is tough because our feelings are involved. So the disciples respond by asking the Lord to increase their faith (Lk 17:5). It was an honest request stemming from the right motives. They saw that if they wanted to fulfill these demands, they would have to have God’s strength and enabling to do it. But Jesus’ answer (Lk 17:6) indicates that more faith is not really the issue. Faith is not measured by its quantity, but simply by its presence. A mustard seed sized faith will accomplish impossible things. The real need, Jesus says (Lk 17:7-10), is for more obedience and humility. We should view ourselves as God’s slaves who owe Him simple and unquestioning obedience. And, when we have done what He requires, we should not get puffed up with pride in our great obedience, but should simply say, “We are unworthy slaves; we have done only that which we ought to have done.” (More Faith or More Obedience) John
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Cole - The false teaching and self-centered, superficial religion of the Pharisees would inevitably cause many of the sinners who had recently turned to Christ (Luke 15:1+) to stumble in their new faith. (Luke 17:1-4 Relational Sins and How to Deal With Them) Cole adds that "We live as sinners in a sinful world, and so we are prone to sin against others and they are prone to sin against us. But just because we’re all prone to sin, it does not follow that we should just go with the flow. Rather, we should do all that we can to avoid sinning against others and leading them into sin. And, we should do all that we can to avoid taking offense when others sin against us and to avoid being led into sin by the bad example or teaching of others. The major reason that we are so prone to sin against others and to take offense when others sin against us is that our sinfulness prompts us to justify ourselves and to blame others. As soon as Adam fell into sin, he blamed his wife for leading him into it and he even subtly blamed God for giving him his wife (Gen. 3:12)! Ever since, we all play the blame game. If you don’t think that this tendency is inherent in the human heart, you have not raised children! They do not have to be taught to pin the blame on their brother or sister. It comes naturally! I read of a family that bought a parrot. For weeks they tried in vain to teach it to say things like, “You’re the greatest!” The husband tried to teach it, “Give this guy a raise.” The mom tried, “Clean your room.” Nothing. Then one night while the family was eating dinner, the bird started talking, repeating what it had heard the most: “He did it. No, he did it!” Then, “Get out of my room!” (Reader’s Digest [8/99], p. 29)." (Ibid)
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Cole - Jesus says that it would be better to suffer a Mafia-style death, having a heavy millstone hung around your neck and being cast into the sea, than to cause one of these little ones to stumble! He is not saying that the penalty for causing a little one to stumble is to have a millstone hung around your neck and to be cast into the sea. That would be far better than the penalty that God will impose! This does not mean that Christians who cause someone else to stumble will lose their salvation and incur God’s eternal wrath. If that were so, none could be saved, because we all have sinned in this manner. David sinned in this manner when he committed adultery with Bathsheba and had her husband killed, causing the enemies of the Lord to blaspheme (2 Sam. 12:14). Peter sinned in this manner when he fell into hypocrisy out of fear of the Judaizers, so that other Jewish believers and even Barnabas joined him in hypocrisy (Gal. 2:12-13). But both men repented of their sin and experienced God’s forgiveness. Indeed, the mark of a true believer is that when he sins and leads a weaker believer into sin, he confesses that sin and does everything he can to help restore the fallen brother or sister. If the professing Christian does not repent, there may be good cause for questioning the genuineness of his faith. Jesus uses this graphic picture to show how serious relational sins are in God’s sight. His warning ought to scare us all into taking our offenses against others seriously. In Matthew 5:23-24+ He says, “If therefore you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar, and go your way; first be reconciled to your brother, and then come and present your offering.” In other words, our relational sins hinder our worship! Jesus’ warning especially ought to scare those of us in positions of church leadership. I once heard Bill Bright, the founder of Campus Crusade for Christ, say that he often has prayed that God would take his life before he ever would be unfaithful to his wife. That would be a good thing for every Christian leader to pray. We must be on guard because we’re prone to sin and because God takes relational sins so seriously. Thankfully, the way of repentance and forgiveness is always available. Thus Jesus goes on to instruct us what to do when someone sins against us. (Relational Sins and How to Deal With Them) One of these little ones - "One" is emphatic in the Greek, making the point that it is a serious sin to offend even just ONE! This most likely refers to new believers, e.g., the sinners and tax-gathers who were coming to Him in Luke 15:1. This also implies they are those who would be more vulnerable to being stumbled by others. Cole adds that "Just as parents want to guard their children from people who would harm them, so God is concerned that His babes not be hurt by those who claim to be Christians, but who set a bad example. While each person, including the new believer, is responsible for his own sin, there is a sense in which those who are more mature in the faith bear responsibility for the babes in the faith." (Relational Sins) This verb, cause...to stumble, has the same root as stumbling blocks (skandalon) in Lk 17:1 producing a wordplay that is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion. How do we cause one to stumble? The simple answer is that we in some way cause them to commit sin. Think of Eve. She was tempted by Satan and sinned and what did she do? She immediately tempted Adam to sin! And who could forget the first high priest of Israel, Aaron, who caused the entire nation to sin by molding and worshiping a golden calf?! Jeroboam was an evil king about whom we read "he made Israel to sin." (1 Ki 14:16) and as a result thereafter we see him "immortalized" in the phrase "the sins of Jeroboam" describing others who walked in his evil steps (cf 1 Ki 15:30, 16:31, 2 Ki 3:3, 10:29, 31, 13:2, 11, 14:24, 15:9, 18, et al) What if we as a husband ask our wife about a tax deduction that is not really legal? We sin and we include her in the sin! We can cause others to stumble indirectly as when a parent plays favorites (and the one not the favorite acts out in a sinful manner). Or what about when we treat our wives in an insensitive or unloving manner and it causes them to sin (bitterness, anger, unforgiveness, etc)? We can also cause others to stumble when we lead them by a sinful example, without even saying a word. This is especially a danger for parents, whose little children are watching the actions of their parents (and of course listening to their words). And if our actions (and/or words) as parents are sinful, we are potentially causing our children to stumble! Woe! There is one other subtle way we can cause others to stumble and that is by flaunting our liberty we have in Christ. And so a "strong" Christian might participate in an activity (in first century Christianity eating meat sacrificed to idols) that is not in itself sinful, but which if witnessed by a "weaker" (in faith) Christian might cause the latter to stumble into sin. Paul writes "Therefore let us not judge one another anymore, but rather determine this–not to put an obstacle or a stumbling block in a brother’s way." (Ro 14:13). ILLUSTRATION - The story is told of an alcoholic father who stole out of the house one winter night to go to his favorite tavern. He had not gone far when he heard a soft crunching noise in the snow behind him. He turned around to see his five-year-old boy a few yards behind him. When he asked his son what he was doing, the boy replied, "I'm trying to follow in your footsteps, Dad." According to the story the man never took another drink. (John MacArthur) Cause...to stumble (to take offense) (4624)(skandalizo from skandalon= a trap = put a snare or stumbling block in way; English = scandalize = to offend the moral sense of) means to put a snare (in the way), hence to cause to stumble, to give offense. To entrap, trip up, or entice to sin, offend. So in Mt 5:29-30 skandalizo is used in the active sense which conveys the idea to cause to do wrong, to entice to commit sin. In the passive sense it be means to be led into sin, to be caused to do wrong. In the passive some uses mean to be offended (Mt 11:6), the idea being that one is taking offense at Jesus and/or refusing to believe in Him. Finally, skandalizo can mean to furnish an occasion for some to be shocked, angered, or offended (Mt 17:27). William
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Cole addresses this writing that "While biblical forgiveness is a quick decision, the restoration of trust usually takes time proportionate to the seriousness of the offense. If a man molests your children and truly repents, you must forgive him, but you would be foolish to let him babysit your children. Trust is gradually restored as a person demonstrates growth in godliness. Also, granting forgiveness does not necessarily mean removing all of the consequences of the person’s wrongful actions. God forgave David, but He imposed heavy consequences for his sin so that he and others would see the seriousness of what he had done (2 Sam. 12:14). Granting forgiveness may include graciously relieving the offender of some or all the consequences, but not necessarily so. As a boss, you may forgive a dishonest employee, and yet put him on probation or fire him. Also, many wonder, “Should I forgive the person if he does not repent or if he only repents superficially?” Is forgiveness supposed to be unconditional? We are to forgive others as God in Christ has forgiven us (Eph. 4:32). God does not pardon our sins until we repent, but He made provision to pardon our sins long before we repented and He acted in kindness toward us to lead us to repentance (Rom. 2:4). Thus we must root out all bitterness toward the person who has sinned against us and genuinely seek his welfare by our attitudes, words, and actions. We should pray for his repentance. We should look for opportunities to do kind things for him. The minute he repents and asks our forgiveness, we should freely grant it. That’s how God forgave us in Christ, bearing the penalty for our sin." (Luke 17:1-4 Relational Sins and How to Deal With Them) Be on your guard! (4337)(prosecho from pros = before, toward + echo = hold) means literally to hold to, toward or before. Originally it was followed by the word "the mind" (nous) but at times "the mind" was omitted but still the idea of "the mind" was implied. In short prosecho describes holding one's mind to someone or something. The idea is to give heed, be concerned about, be careful. Jesus had used this same warning in Luke 12:1-note - "“Beware of the leaven of the Pharisees, which is hypocrisy." He uses prosecho two more times in Luke and all 3 of these uses are in the present imperative, calling for our continued attention to folks that might cause us to stumble. I received an email this morning from a saint who was being stumbled by some "Torah" teachers who emphasized obedience and disavowed the Trinity, causing considerable distress to this young believer. Woe to those who do this! Luke 20:46 “Beware of the scribes, who like to walk around in long robes, and love respectful greetings in the market places, and chief seats in the synagogues and places of honor at banquets, Luke 21:34 “Be on guard, so that your hearts will not be weighted down with dissipation and drunkenness and the worries of life, and that day will not come on you suddenly like a trap; Luke recorded a similar warning in Acts from Paul to the elders at Ephesus Acts 20:28 “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. Paul warned Timothy not to "pay attention (prosecho) to myths and endless genealogies, which give rise to mere speculation rather than furthering the administration of God which is by faith." (1 Ti 1:4) Paul used prosecho in Titus 1:14 warning Titus to not be "paying attention to Jewish myths and commandments of men who turn away from the truth." Prosecho is used in a positive context of those thing to which we should pay attention - 1 Ti 4:13, Heb 2:1, 2 Peter 1:19. Prosecho means to moor a ship, to tie it up. Prosecho was also used to mean “to remain on course”. Figuratively (see also below) the idea is to hold one's mind before then to take heed, to pay attention, to give heed, be in a state of alert, to watch out for or to be on guard. The word implies the giving one’s consent, as well as one’s attention. When used in this manner prosecho always warns of some type of danger (usually spiritual danger but occasionally physical)! Prosecho is not a call simply to notice or sense something, but to be on guard against it because it is so harmful (eg, the danger of practicing your righteousness for others to see, the danger of false prophets, false teachers and false teaching, the danger of the Pharisees and Sadducees). The idea is to turn one’s mind or attention to a thing by being on one’s guard against it. Sins (verb) (264)(hamartano) literally means to miss the mark (and so not share in the prize). Hamartano means to act contrary to the will and law of God. To commit a wrong. To be in error. Hamartano means to err (err is from Latin errare = to wander or to stray!) which means to wander from the right way, to deviate from the true course or purpose and so to violate an accepted standard of conduct. To err is to miss the right way. To err means to deviate from the path or line of duty. To stray by design or mistake. To err is to stray from God and/or His commandments. Hamartano means to swerve from the truth, to turn aside from the straight course charted by the Word of Truth. To swerve means to wander from any line prescribed, or from a rule of duty; to depart from what is established by law, duty or custom. Rebuke (aorist imperative = Do it now! Do not delay!) (2008)(epitimao from epi = upon + timao = to honor) means literally to put honor upon and then to mete out due measure and so then to find fault with, to censure severely, to rebuke, to express strong disapproval of, or to denounce (cp the incredible example in Mt 16:22).
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Cole - Jesus responds that the amount of faith isn’t really the issue, since a small amount of faith will accomplish great things (Lk 17:5-6). The real issue is adopting the proper attitude as a servant and not thinking more highly of ourselves than we ought to think (Lk 17:7-10). (More Faith or More Obedience) Henry
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Cole - We can’t be sure whether the Pharisees were questioning Jesus in a hostile sense or not. Given their track record, they may well have been asking skeptically, “When is the kingdom coming?” The general Jewish belief was that the kingdom of God would begin with a bang, with a powerful Messiah establishing His rule in Israel and delivering the nation from her enemies. But here is this carpenter from nowhere with His ragtag band of fishermen, and there is no sign that He is going to defeat the Romans and usher in the glorious new age. Sure, there were some miracles, but where is the clear evidence that He is establishing His kingdom rule? (The Present and Future Kingdom) And so it is as if the Pharisees were saying "Okay, you have been talking about the Kingdom of God. We are ready for it to come. When is it coming? You have not done any of the signs that we have been taught that would accompany the coming of the Kingdom of God!" In Luke 19:11 we read of their expectation that the Messiah was going to inaugurate the Kingdom of God on earth - "While they were listening to these things, Jesus went on to tell a parable, because He was near Jerusalem, and they supposed that the kingdom of God was going to appear immediately." (See in depth comments on the Kingdom of God in notes on Lk 19:11+). This was the prevalent Jewish expectation (or at least certainly their hope) in Jesus' day -- the Kingdom of God was going to appear immediately. And this expectation explains the events that accompanied His "Triumphal Entry" (see significance of this entry) into Jerusalem described by the writers of the Gospels. Matthew recorded...This took place to fulfill what was spoken through the prophet: 5 “SAY TO THE DAUGHTER OF ZION, ‘BEHOLD YOUR KING IS COMING TO YOU, GENTLE, AND MOUNTED ON A DONKEY, EVEN ON A COLT, THE FOAL OF A BEAST OF BURDEN.’” 6 The disciples went and did just as Jesus had instructed them, 7 and brought the donkey and the colt, and laid their coats on them; and He sat on the coats. 8 Most of the crowd spread their coats in the road, and others were cutting branches from the trees and spreading them in the road. 9 The crowds going ahead of Him, and those who followed, were shouting, “Hosanna to the Son of David; BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna (Save us now) in the highest!” 10When He had entered Jerusalem, all the city was stirred, saying, “Who is this?” 11 And the crowds were saying, “This is the prophet Jesus, from Nazareth in Galilee.” (Mt 21:4-11) Luke recorded They brought it to Jesus, and they threw their coats on the colt and put Jesus on it. 36 As He was going, they were spreading their coats on the road. 37 As soon as He was approaching, near the descent of the Mount of Olives, the whole crowd of the disciples began to praise God joyfully with a loud voice for all the miracles which they had seen, 38 shouting: “BLESSED IS THE KING WHO COMES IN THE NAME OF THE LORD; Peace in heaven and glory in the highest!” 39 Some of the Pharisees in the crowd said to Him, “Teacher, rebuke Your disciples.” 40 But Jesus answered, “I tell you, if these become silent, the stones will cry out!” 41 When He approached Jerusalem, He saw the city and wept over it, (Lk 19:35-41-note) Matthew quotes Zechariah's prophecy that Israel's King was coming (Zechariah 9:9), but notice He was coming on a donkey not on a white horse like a conquering general. He will come that way the Second Time (Rev 19:11-16), but not in His first Coming. But the Jews for the most part did not see Messiah's two comings! Luke's version emphasizes that the Jews welcomed Jesus as King Who would establish the Kingdom of God. Having been questioned (1905)(eperotao from epí = an intens. + erōtáō = to ask, inquire of, beg of) in the NT means "to interrogate, inquire" (Zodhiates). Friberg says eperotao means (1) of inquiry in general ask, put a question, inquire (Mk 9.32, 33); (2) as a legal technical term interrogate, examine, question (Acts 5.27); (3) as seeking to know God ask after, desire to know (Ro 10.20); (4) as making a request for something ask for, demand (Mt 16.1) Gilbrant on eperotao - In classical Greek usage eperōtaō (from epi + erōtaō) means “to consult or put a question to someone.” In later Greek it is a more technical term used for asking a formal question either at a meeting or in the process of making a contract or accepting the terms of a treaty. In Greek religion eperōtaō means “to put a question or a request to a god” (cf. Bauer). The Septuagint uses eperōtaō to translate shā’al, “to ask.” It occurs most generally in the historical books (e.g., 2 Sa 2:1; 1 Chr 10:13; cf. Jer 21:2).In the New Testament eperōtaō is used 56 times and is most frequently found in Mark. It carries the basic sense of “to ask,” but three nuances of meaning are found: (1) asking or seeking after something, like a sign (Matthew 16:1; Romans 10:20); (2) probing someone for something, such as the judicial examination (with investigation) and counterquestioning that the Pharisees used with Jesus (Mt 22:35: Mk 12:28); (3) approaching an authority for answers (Luke 2:46; 9:45; 1 Corinthians 14:35). Eperōtaō may indicate intensity since it can mean “demanding” rather than just “asking” (erōtaō). Thus erōtaō is translated “to pray,” but eperōtaō is not. (Complete Biblical Library) Eperotao - 55x in 55v - ask(5), ask...question(1), ask...questions(1), asked(14), asked...a question(1), asking(2), asking...questions(1), question(3), questioned(18), questioning(9). Matt. 12:10; Matt. 16:1; Matt. 17:10; Matt. 22:23; Matt. 22:35; Matt. 22:41; Matt. 22:46; Matt. 27:11; Mk. 5:9; Mk. 7:5; Mk. 7:17; Mk. 8:23; Mk. 8:27; Mk. 8:29; Mk. 9:11; Mk. 9:16; Mk. 9:21; Mk. 9:28; Mk. 9:32; Mk. 9:33; Mk. 10:2; Mk. 10:10; Mk. 10:17; Mk. 11:29; Mk. 12:18; Mk. 12:28; Mk. 12:34; Mk. 13:3; Mk. 14:60; Mk. 14:61; Mk. 15:2; Mk. 15:4; Mk. 15:44; Lk. 2:46; Lk. 3:10; Lk. 3:14; Lk. 6:9; Lk. 8:9; Lk. 8:30; Lk. 9:18; Lk. 17:20; Lk. 18:18; Lk. 18:40; Lk. 20:21; Lk. 20:28; Lk. 20:40; Lk. 21:7; Lk. 22:64; Lk. 23:6; Lk. 23:9; Jn. 18:7; Acts 5:27; Acts 23:34; Rom. 10:20; 1 Co. 14:35 Eperotao - 74 verses Ge 24:23; Ge 26:7; Ge 38:21; Ge 43:7; Nu 23:3; Nu 23:15; Nu 27:21; Dt. 4:32; Dt. 18:11; Dt. 32:7; Jos. 9:14; Jdg. 1:1; Jdg. 8:14; Jdg. 18:5; Jdg. 20:18; Jdg. 20:23; Jdg. 20:27; Jdg. 20:28; 1 Sa 9:9; 1 Sa 10:22; 1 Sa 14:37; 1 Sa 23:2; 1 Sa 28:6; 1 Sa 28:16; 1 Sa 30:8; 2 Sa 2:1; 2 Sa 5:23; 2 Sa 11:7; 2 Sa 14:18; 2 Sa 16:23; 2 Sa 20:18; 1 Ki. 12:24; 1 Ki. 22:5; 1 Ki. 22:7; 1 Ki. 22:8; 2 Ki. 1:2; 2 Ki. 8:6; 1 Chr. 10:13; Job 8:8; Job 12:7; Ps. 137:3; Prov. 17:28; Eccl. 7:10; Isa. 19:3; Isa. 30:2; Isa. 65:1; Jer. 21:2; Jer. 30:14; Ezek. 14:7; Ezek. 14:10; Ezek. 20:1; Ezek. 20:3; Ezek. 21:21; Da 2:10; Da 2:11; Da 2:27; Hos. 4:12; Hag. 2:11; Zech. 4:4; Zech. 4:12 He answered them and said, “The kingdom of God is not coming with signs to be observed - At first hearing, this statement might seem confusing because clearly Jesus did many signs and wonders as described by all four Gospel writers. But these were not the signs the Pharisees (or the nation as a whole) were looking for -- they were looking for signs in the heavens, cataclysmic signs, great signs about which their OT prophecies had written, signs that would precede the establishment of the Kingdom of God on earth. To fully grasp what the Pharisees were asking and what Jesus answered you must understand the context, specifically the eschatological beliefs of the Jews of the first century. As described below John
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Cole - There has always been speculation about the Second Coming of Christ, but that is especially true as we come to the close of the millennium. The Y2K computer problem has added fuel to the fire, as many Christians believe that God will bring judgment as computers around the world fail to function on January 1, 2000. As early as 1991 I read about a group that was predicting the end of the world as the year 2000 draws near, but the unique thing is that this group is completely secular. It is called the Society for Secular Armageddonism, based in California (of course!). They describe themselves as “a non-religious group dedicated to promoting public awareness of the coming end of the world.” They believe that the proliferation of nuclear, chemical and biological weapons, the many environmental concerns, the AIDS epidemic, the population explosion, and numerous other such issues are all proof that the end is near and we don’t need God to do it for us. It will be a strictly do-it-yourself apocalypse.....Bible prophecy is not given so that we can sit around and speculate about what will happen in the future. It is always given so that we can apply it to how we live in the present in light of what God has promised to do in the future. Specifically, it is crucial that we understand personally how to be in God’s kingdom, because Jesus makes it clear that His awful judgment will fall suddenly and certainly on everyone who is not in His kingdom. (The Present and Future Kingdom) John MacArthur gives some excellent advice regarding the interpretation of this section which deals with prophecy, specifically the Second Coming of Christ.. I am aware that when you get into prophetic passages...that you get into things that are controversial and people disagree. The way you deal with this is to apply to the text the very same principles of interpretation that you would apply to any text, whether it's prophetic, narrative, historical, doctrinal, polemical, prose or poetry, etc...And so, the way you approach a passage that is prophetic that deals with the future...the Second Coming of Christ, is to apply the same principles of interpretation. Now, having done that, we will then uncover the revealed truth as much as has been revealed. That will also reveal to us that there is much that has not been revealed. No part of theology has as much mystery in it as that which deals with the future. There is no part of the Word of God that leaves us with more questions than those passages that deal with what has not yet happened. We understand then that we are going to be left with some mystery and that is fine. We don't want to leave a true interpretation and get caught up in speculating....Neither do we want to say that just because we do not understand some aspects, then we do not accept aspects that are clear. We take what the Word of God says about the Second Coming of Jesus Christ exactly the way we would take what the Word of God says about the First Coming. We interpret it the clearest and simplest and most straightforward way we can. You will find as we do that it will be clear and understandable because the Lord wants us to know this truth. And what we do not know we are content not to know and leave with Him. So regarding the Second Coming, what we do know is this: The world will end with the return of Jesus Christ. There is much speculation in the secular world about what's happening to the planet. The environmentalists are trying to protect and preserve the planet from everything they think shortens its potential life and therefore human existence. We have those who are looking into the sky through telescopes waiting for some asteroid to smash into the earth. But I am here to announce to any one who wants to listen exactly how the world is going to end, because the Bible tells us life as we know it will end with the return of Jesus Christ to earth --the literal, physical, bodily return of Jesus Christ who will come back in the same way that He left. In Acts 1:9-11, while He was speaking with His disciples, He ascending into heaven behind the clouds. And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight. And as they were gazing intently into the sky while He was going, behold, two men in white clothing stood beside them. They also said, “Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven.” (Acts 1:9-11) (Ed: His return then will be [1] literal, [2] in His physical body, [3] in the clouds, [4] from Heaven to earth). Now the Bible repeatedly mentions the Second Coming, giving many descriptions and elements associated with that great event. There are a number of features to the Second Coming of Jesus Christ. It is called a day, but it is a day because it is a singular epoch but it has many components. It involves the rapture of the church, followed by a period called the tribulation, a seven-year period of judgment on the earth. The second three and a half years of that are escalated, fierce, devastating judgment, culminating in the actual return of Christ to the earth with the redeemed saints who have been with Him in glory to destroy all the ungodly and to alter the earth as we know it and to establish His kingdom for a 1,000 years. And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. 12 His eyes are a flame of fire (SPEAKS OF RETURNING IN JUDGMENT), and on His head are many diadems; and He has a name written on Him which no one knows except Himself. 13 He is clothed with a robe dipped in blood, and His name is called The Word of God. 14 And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. 15 From His mouth comes a sharp sword, so that with it He may strike down the nations (SEE STONE THAT CRUSHES THE STATUE IN Daniel 2), and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. 16 And on His robe and on His thigh He has a name written, “KING OF KINGS, AND LORD OF LORDS.” (Rev 19:11-16-note) At the end of the 1000 years He will destroy the universe and create a new heaven and a new earth which will last forever (2 Peter 3:10-note, cf Rev 20:11-note, Rev 21:1-note). The ungodly will spend forever in the Lake of Fire prepared for them and for the devil and the fallen angels (Mt 25:41, 46, see eternal punishment). That scenario from the rapture (SEE Harpazo) through the seven-year tribulation (Daniel's Seventieth Week), through the 1,000-year Millennial Kingdom culminating in the new heaven and the new earth, encompasses various aspects of the great event of the return of Jesus Christ. And the Bible fills that understanding with amazing detail. If you do not take the detail at face value as it is laid out in the Scripture using the normal approach to interpreting anything that you would interpret in an ancient document, implying the same principles of understanding, but instead say that it does not meant what it appears to mean in the normal sense of language, then we have absolutely no idea what it means. If it doesn't mean what it says, then whatever you say it means is meaningless to me because you would then have to have some secret insight into the mind of God when God Himself has not made it clear to anyone else. So, we believe that God reveals His truth in order for us to understand. That's why the book of Revelation begins with a unmistakable sentence, "Blessed is he who reads and those who hear (or understand) the words of the prophecy." (Rev 1:3) You're blessed if you read it and understand it. How could you be blessed if you read it and didn't understand it? Blessing comes with reading and understanding. And so we can know many details. A two-volume commentary I wrote on Revelation is nearly a thousand pages just going through the details of the book of Revelation. You can go through the...the Olivet Discourse in Matthew 24 and 25 and in Luke 21 and Mark 13, and you can find the marvelous letters of Paul to the Thessalonians, 1 Thessalonians, 2 Thessalonians and how they look at the future. You can read Isaiah, Daniel, and Ezekiel. You will find vast amounts of material looking into the future and the glorious return of Christ. There is an abundance of material, but nonetheless there is still an element of mystery about the future and the things we don't know about the future I suppose could be summed up in this simple way. We don't know when and we don't know who and we don't know how. We don't know exactly how this is all going to happen in detail. We don't know when it's going to happen. And we don't know who all the principle players are. We obviously know Christ is coming back, but apart from that, we don't know who the Antichrist is, who the false prophet is, who are the rulers and the kings who set themselves against the Christ as spoken of in Ps 2:1-4. We don't understand all of those elements. But that should not surprise us because 1 Peter 1:10-11 says the writers of the Old Testament did not understand when and who. They could not even imagine who the Messiah would be or when He would come. And similarly there are some elements of the Second Coming that we cannot know for sure. (Sermon) AN ESSENTIAL DOCTRINE: DOCTRINE OF THE SECOND COMING George Peters in The Theocratic Kingdom has a summary of the reasons the modern Church should study and internalize the truth of Jesus' Second Coming. This excerpt is from his Proposition 183. The doctrine of the Kingdom and its related subjects have a direct practical tendency. Peters writes under Observation 5... It is only requisite to point out how the New Testament uses the doctrine of the Second Advent, in order to show how essential it is to Christian doctrine, duty, and character. This we will do in the briefest manner. It is given: 1, to interest us in a blessed coming, Matthew 23:39; Luke 13:35 and 21:27; II Thessalonians 1:10; Hebrews 9:28; I Peter 1:7, 13; Revelation 22:7, 20; 2, to encourage faithfulness by a reward, Matthew 16:27 and 24:47; II Thessalonians 1:7–11; II Timothy 4:8; Revelation 22:12; 3, to bring out the hope of reward in a “regeneration,” Matthew 19:28–29; Acts 3:19–21; 4, to avoid deception, Matthew 24:23–27; Luke 17:23–24; II Timothy 4:1–5; 5, to hold forth the culmination of the age, Matthew 24:30, etc.; 6, to show the condition of the world, Matthew 24:37–39; Luke 17:26–30; I Thessalonians 5:1–4; 7, to teach a translation, Matthew 24:39–41; Luke 17:34–36; I Thessalonians 4:17; 8, to urge to watchfulness, Matthew 24:42 and 25:13; Mark 13:33, 37; Luke 12:35–37 and 21:34–36; I Thessalonians 5:4–6; Revelation 16:15; 9, to influence to constant readiness, Matthew 24:44 and 25:1–13 and 22:11; Luke 12:35–40; 10, to incite ministerial fidelity, Matthew 24:45–47; Luke 12:42–44; I Thessalonians 2:19–20; II Timothy 4:1–5; I Peter 5:1–4; 11, to rebuke ministerial unfaithfulness, Matthew 24:48–51; Luke 12:45–48; 12, to teach the condition of the Church, Matthew 25:1–12; Luke 18:8; II Thessalonians 2:1–12; 13, to hold forth coming judgment, Matthew 25:19, 27, 31–46; II Thessalonians 1:8–9; Jude 14–16; Revelation 1:7 and 19:11–16; 14, to show us His majesty and glory, Matthew 26:64 and 25:31 and 24:30; Mark 13:26 and 14:61; 15, to a confession of Christ, Mark 8:38; Luke 9:26; 16, to incite prayer, Mark 13:33; Luke 21:36; I Peter 4:7; Revelation 22:20; 17, to waiting, II Thessalonians 3:5; I Corinthians 1:7; I Thessalonians 1:10; Luke 12:36; 18, to expectation and looking, Titus 2:13; Philippians 3:20; Hebrews 9:28; II Peter 3:12, 14; Revelation 1:7; 19, to love and desire, II Timothy 4:8; Romans 8:23; II Corinthians 5:2; Revelation 22:20; Titus 2:13; 20, to promised honor, Luke 12:37, 39; Matthew 24:46–47; I Peter 1:7; II Thessalonians 1:10; I Peter 5:4; 21, to occupation during postponement of Kingdom, Luke 19:11–27; Matthew 25:14–30; 22, to encourage joy and peace in approaching redemption, Luke 21:28; John 16:16–33; I Thessalonians 1:10; 23, to impart comfort, John 14:1–3, 28; II Thessalonians 1:7; II Timothy 2:12; 24, to bestow assurance, Acts 1:11 and 3:19–21; Romans 11:26; Luke 21:34, 36; 25, to test character, I Thessalonians 1:9–10 and 5:4–9; I Corinthians 1:7–8; 26, to avoid misjudging, I Corinthians 4:5; 27, to remembrance and celebration of His Coming, I Corinthians 11:26; 28, to inspire hope in the resurrection, I Corinthians 15:23; Philippians 3:20–21; I Thessalonians 4:13–18; 29, to inculcate moderation, Philippians 4:5; 30, to excite heavenly mindedness, Colossians 3:1–4; 31, to arouse brotherly love, I Thessalonians 3:12, 13; 32, to future rejoicing in successful labor, I Thessalonians 2:19–20; 33, to sanctification, I Thessalonians 5:23; I John 3:2–3; 34, to comfort in bereavement, I Thessalonians 4:18; 35, to urge steadfastness, II Thessalonians 2:1–2; I Timothy 6:14; I Peter 5:4; 36, to consideration of Antichrist and his doom, II Thessalonians 2:8; 37, to infuse diligence and activity, II Timothy 4:1–8; II Peter 3:14; 38, to mortification of the flesh, Colossians 3:4–5; Titus 2:12–13; Luke 21:34; II Peter 3:12; 39, to soberness, I Peter 1:13; I Thessalonians 5:6; Philippians 4:5; 40, to regard it as the great hope, Titus 2:13; I Peter 1:13; Colossians 3:4; 41, to induce perseverance, Revelation 2:25 and 3:3, 11; 42, to an abiding with Christ, I John 2:28 and 3:2; 43, to patience under trial, James 5:7–8; II Thessalonians 3:5 and 1:4–10; I Peter 4:12–13; 44, to patience, Hebrews 10:36–37: James 5:7; 45, to a proclamation, Titus 2:11–15; I Corinthians 1:4–10; II Timothy 4:1–8; 46, to suitable preparation, Revelation 16:15; 47, to urge men to turn to God, Acts 3:19–21; Revelation 43:3; 48, to enforce obedience, I Timothy 4:13–14; II Timothy 4:1; 49, to bring salvation, Hebrews 9:28; 50, to coming gladness and exceeding joy, I Peter 4:13. This can be greatly enlarged, as e.g. pertaining: 1, to induce sincerity, Philippians 1:9–10; 2, to holy conversation and godliness, II Peter 3:11–13; 3, to brotherly love, I Thessalonians 3:12–13; 4, to confidence, Philippians 1:6; 5, to a hope of a crown, Revelation 3:11; 6, to manifestation of saints, II Corinthians 5:16; Colossians 3:4; 7, to retribution, II Thessalonians 2:7–8; 8, to promised dominion and authority, Matthew 16:27; I Corinthians 4:5, etc.; 9, to future kingship and priesthood, Revelation 1:6; 10, to reigning on the earth, Revelation 5:10, and 20:4; 11, to Jewish restoration, conversion, and supremacy, Romans 11:15, etc.; 12, to the binding of Satan, Revelation 20:1–6; 13, to the deliverance of creation, Romans 8:19–23; 14, to the new heavens and new earth, II Peter 3:13; Revelation 21:1; 15, to the New Jerusalem, Revelation 21:10, etc. Any reader of the present work will see the multiplicity of subjects with which our doctrine stands related and interwoven. Hence the extreme significance of the adjuration of the Apostle, II Timothy 4:1–8 (comp. Lange, Conybeare and Howson, Alford, etc.) Luke 17:23 “They will say to you, ‘Look there! Look here!’ Do not go away, and do not run after them. KJV Luke 17:23 And they shall say to you, See here; or, see there: go not after them, nor follow them. Luke 17:21; 21:8; Matthew 24:23-26; Mark 13:21-23 Luke 17 Resources - Multiple Sermons and Commentaries Luke 17:20-37 The Present and Future Kingdom - Steven Cole Luke 17:23-25 7 Characteristics of the Coming King, Part 2 - John MacArthur (excellent prophetic summary - highly recommended) Related Passages: Luke 21:8 And He said, “See to it that you are not misled; for many will come in My name, saying, ‘I am He,’ and, ‘The time is near.’ Do not go after them. Matthew 24:23-26 “Then if anyone says to you, ‘Behold, here is the Christ,’ or ‘There He is,’ do not believe him. 24 “For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect. 25 “Behold, I have told you in advance. 26 “So if they say to you, ‘Behold, He is in the wilderness,’ do not go out, or, ‘Behold, He is in the inner rooms,’ do not believe them. Mark 13:21-23 “And then if anyone says to you, ‘Behold, here is the Christ’; or, ‘Behold, He is there’; do not believe him; 22 for false Christs and false prophets will arise, and will show signs and wonders, in order to lead astray, if possible, the elect. 23 But take heed; behold, I have told you everything in advance. SECOND COMING: FALSE ALARMS They will say to you, ‘Look there! Look here!’ - Keeping in mind the context is the Second Coming, the "they" would be those who are making false, erroneous statements about His Second Coming. One of the more recent and notorious "false alarms" was the book by Edgar Whisenant entitled "88 Reasons Why the Rapture Will be in 1988." (See "What Went Wrong...") Rod Mattoon quips "I love the study of Bible prophecy. Unfortunately, many folks who are interested in Bible prophecy today are not interested in spiritual growth and maturity. They are curious, but not consecrated in serving Jesus Christ. Through the years, I have found that they will come to church if you preach on Bible prophecy, but if you preach on their responsibilities as Christians, they are gone with the wind! They want to be thrilled but not chilled with their sobering duties to the Lord. They are out of balance. The study of Bible prophecy should make us more faithful in church and a better worker in the church. If all that you do is sit on the pew, you have missed the message of preparing for the Rapture." (Treasures from the Scriptures) Do not go away, and do not run after them - Implied in Jesus' exhortation is that there will be no need to chase after these prophecy mongers (my term) for it will be clear beyond a shadow of a doubt that Jesus is returning when the veil of heaven is torn away! I have taught prophecy for years and sadly even some of those who have studied the clear teaching (such as passages like Lk 17:22-37) still feel a compulsion to run after every new "prophetic wrinkle." What they should be doing is be walking worthy of the Gospel so that they will have no fear of His face as John describes in 1 John 2:28 (note) Now, little children, abide (present imperative = not a suggestion but a command to continually make this your lifestyle, something only possible by continually being filled with the Spirit) in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. A T
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Cole - As you may know, there are three major views regarding Christ’s kingdom. The amillennial view teaches that His kingdom is His spiritual reign over His people in this age. The promises made to Abraham, Isaac, and Jacob regarding their possessing the land of Canaan and their descendants ruling over the nations are all spiritually fulfilled now in Christ. While I greatly respect many men who hold this view, I reject it. It seems to me that Christ’s present rule over His people in this wicked and corrupt world is a far cry from the glorious kingdom promised in the Scriptures. I agree that Christ’s present reign over His people is the initial phase of His kingdom, but I believe that Jesus will literally reign over the nations on the throne of David, in power and great glory. The postmillennial view teaches that Christ’s kingdom will come gradually but certainly as the gospel spreads and triumphs over evil (ED: DOES IT LOOK LIKE THAT IS HAPPENING IN AMERICA IN 2022?!). They often cite Habakkuk 2:14, “For the earth will be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” While I, too, believe that verse, I do not believe that it will be fulfilled before Jesus returns. Our text makes it clear that the world will not be converted when Jesus returns. Rather, it will be going on with self-centered business as usual. The premillennial view holds that Jesus will return in power and glory to judge this wicked world and establish His kingdom on earth for 1,000 years. This is the view that makes the most sense of the most Scriptures to me. But don’t let the variety of views make you throw up your hands and not believe anything! Note that all three views share some things in common: Jesus is coming again bodily, in power and glory. When He comes, He will judge every person. We need to be ready for His coming by trusting Him as Savior and submitting to Him as Lord now. To deny these things that all of the views share in common would be to deny the core of what Jesus Himself taught. (The Present and Future Kingdom) QUESTION - Who was Lot in the Bible? ANSWER - Lot was the grandson of Terah, son of Haran, and nephew of Abram (Abraham). He was likely born in Ur of the Chaldeans. Lot’s father Haran died unexpectedly, and so Lot was taken in by the rest of his family. At some point, possibly soon after Haran’s death, Lot’s grandfather Terah decided to relocate his entire family to Canaan. They ended up settling in Harran instead. After Terah’s death the Lord spoke to Abram and told him to resume the journey to Canaan, promising to make him into a great nation (Genesis 12:1–3). Abram set out on this journey, and Lot went with him. When they came to Bethel, Abram’s and Lot’s sheepherders quarreled because there was not enough land to support the amount of livestock each man owned. So Abram presented an offer to Lot: they would part company, and Lot could have first pick of the land he would occupy (Genesis 13:8–9). Lot chose the land near the Jordan River, as it was rich and lush. Abram took other land, and Lot left his uncle and settled his family near the sinful city of Sodom (Ge 13:12). The consequences of Lot’s selfish choice soon caught up with him. Five kings in the area (the kings of Sodom, Gomorrah, Admah, Zeboyim, and Bela - ED NOTE: ANOTHER NAME FOR "BELA" IS ZOAR) were subjects of King Kedorlaomer, and they rose up against him (Genesis 14:4). But Kedorlaomer gathered his allies and defeated the rebelling kings. The victors seized all the goods in the cities of Sodom and Gomorrah, and they took Lot and his family as part of the plunder (verse 12). When Abram heard of this, he and his fighting men attacked Kedorlaomer’s army at night and won. He recovered Lot and his family, as well as all the goods the army had taken from Sodom and Gomorrah (verse 16). Afterward, Lot returned to Sodom. But Lot’s hardships did not end there. Sodom was very wicked, and, although Lot was counted as a righteous man (2 Peter 2:7–8), he allowed his family to become entrenched in the city and its culture. God resolved to utterly destroy Sodom and Gomorrah and the other cities of the plain for their great sin, but in His grace He sent two angels to Sodom to rescue Lot and his family from the fate of the city. As Lot sat in the gateway of the city, he saw the two angels and, mistaking them for regular men, invited them to stay at his house (Genesis 19:1–2). The angels told Lot they would spend the night in the town square, but Lot insisted strongly, knowing how dangerous the people of the city were. The angels accepted the invitation, and Lot prepared a meal for them and provided a place for them to sleep. Before the angels settled in for the night, a crowd of men from all over the city gathered outside of Lot’s house. They demanded access to Lot’s guests in order to have homosexual relations with them (Genesis 19:4–5). We can see the effect the city had upon Lot here, for, in an effort to protect the men under his roof, Lot offered his two daughters instead (verse 8). But the crowd wanted the men, and they tried to break into Lot’s house. The two angels quickly pulled Lot inside, shut the door, and struck the men outside with blindness. They ordered Lot to gather up his family and leave immediately, for they were going to utterly destroy the city and everyone in it (verses 12–13). Lot spoke with his sons-in-law, but they refused to leave, considering Lot’s warning about impending judgment to be a joke (Genesis 19:14). When the time of destruction drew near, Lot was still hesitating, and the angels had to physically drag Lot, his wife, and his two daughters out of the city (Ge 19:16+). They urged Lot to go to the mountains, but Lot requested leave to run to the nearby town of Zoar (ED: SEVERAL WRITERS CALL IT "LITTLE SODOM") instead (Ge 19:17–20+). The Lord granted this request and vowed to spare that city for Lot’s sake. As they fled, Lot’s wife looked back at Sodom. Because she loved Sodom and desired it, the Lord turned her into a pillar of salt (verse 26; see also Luke 17:30–33). After the destruction of Sodom and Gomorrah, Lot was afraid to stay in Zoar. So he settled in the mountains with his daughters. He was destitute—he had lost everything when Sodom was destroyed—and so the family lived in a cave (Genesis 19:30). It was here that Lot’s daughters devised a disturbing plan to continue the family line: they would get Lot so drunk that he didn’t know what was happening and then sleep with him (Ge 19:31–32+). Both women became pregnant and had sons named Moab and Ben-Ammi. These two boys would become the father of the Moabites and the Ammonites (verses 37–38). Many years later, when the Israelites were on their way to the Promised Land, the Lord ordered His people to preserve the Moabites and the Ammonites on Lot’s behalf (Deuteronomy 2:9, 19). Much of Lot’s life is a picture of the consequences of greed and the negative influence of a sinful environment. Lot knew God, but he chose to live among people who would lead his family into sin and complacency. But Lot’s story is also an illustration of God’s great mercy—in spite of Lot’s poor choices, God saved him and his daughters from a violent end in Sodom and preserved his line throughout the ages. GotQuestions.org Luke 17:29 but on the day that Lot went out from Sodom it rained fire and brimstone from heaven and destroyed them all. KJV Luke 17:29 But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Genesis 19:16-25 -see commentary; Deuteronomy 29:23-25; Isaiah 1:9; 13:19; Jeremiah 50:40; Hosea 11:8; Amos 4:11; Zephaniah 2:9; Matthew 11:23,24; 2 Peter 2:6; Jude 1:7; Revelation 11:8 Luke 17 Resources - Multiple Sermons and Commentaries Luke 17:20-37 The Present and Future Kingdom - Steven Cole Luke 17:25-30 7 Characteristics of the Coming King, Part 3 - John MacArthur SECOND COMING: DESTRUCTION AS IN LOT'S DAY But on the day that Lot went out from Sodom - Lot went out from Sodom but not without supernatural help! Moses records "But he (LOT) hesitated. So the men seized his hand and the hand of his wife and the hands of his two daughters, for the compassion of the LORD was upon him; and they brought him out, and put him outside the city." (Ge 19:16+) It rained fire and brimstone from heaven - God did not judge Sodom until Lot left. Similarly He will not pour out His final wrath on the world until His Bride is removed from the sinful world. This is of course only indirect evidence, but it does support the premise of a pre-tribulation rapture. One might ask if Sodom had a warning, much like Noah a preacher of righteousness warned the pre-deluvian world? While the details are not given, Peter describes God's rescue of Lot writing that... if He rescued righteous Lot, oppressed by the sensual conduct of unprincipled men 8 (for by what he saw and heard that righteous man, while living among them, felt his righteous soul tormented day after day by their lawless deeds), then the Lord knows how to rescue the godly from temptation, and to keep the unrighteous under punishment for the day of judgment, (2 Peter 2:7-9+) So Lot was righteous (by grace through faith, the same way righteousness was imputed to Abraham in Genesis 15:6+). Presumably Lot's lifestyle was a testimony of his righteousness (albeit it seems to have been quite weak), but we cannot be definitive (see Ge 19:7+ "do not act wickedly," but sadly it was followed by his horrible offer of Ge 19:8+). And destroyed (apollumi) them all - Just as destruction came suddenly and decisively on Sodom, so too it will come suddenly on the godless rebels of this world. And like Sodom all will be destroyed, either at His return or when He judges them at the judgment of the Sheep and Goats, a judgment which will determine who enters into His Messianic Kingdom.... “But when the Son of Man comes in His glory (SO THE TIMING OF THIS JUDGMENT IS CLEARLY ASSOCIATED WITH HIS SECOND COMING - cf Mt 24:30+ = "SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory."), and all the angels with Him, then He will sit on His glorious throne. 32 “All the nations (ALL THAT HAVE SURVIVED THE GREAT TRIBULATION) will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats (THIS SEPARATION IS DESCRIBE IN Lk 17:31-32 BELOW); 33 and He will put the sheep on His right, and the goats on the left. 34 “Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world (THOSE WHO WERE IN THE INTERNAL, INVISIBLE KINGDOM BY GRACE THROUGH FAITH WILL NOW MOVE INTO THE VISIBLE, ETERNAL KINGDOM OF GOD). 35 ‘For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; 36 naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.’ 37 “Then the righteous (THE ARE RIGHTEOUS BY GRACE THROUGH FAITH IN MESSIAH - AND THEIR "WORKS" ARE EVIDENCE OF THEIR INTERNAL RIGHTEOUSNESS AND THE ENABLING POWER OF THE INDWELLING SPIRIT) will answer Him, ‘Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? 38 ‘And when did we see You a stranger, and invite You in, or naked, and clothe You? 39 ‘When did we see You sick, or in prison, and come to You?’ 40 “The King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.’ 41 “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; 42 for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; 43 I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.’ 44 “Then they themselves also will answer, ‘Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?’ 45 “Then He will answer them, ‘Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.’ 46“These will go away into eternal punishment, but the righteous into eternal life (NOTE THE CLEAR CONTRAST OF TWO ETERNAL FATES - THERE WILL BE NO "ANNIHILATIONISM" NOR "UNIVERSALISM" FOR THE LOST!).” (Mt 25:31-46) Luke 17:30 “It will be just the same on the day that the Son of Man is revealed. KJV Luke 17:30 Even thus shall it be in the day when the Son of man is revealed. Luke 17:24; 21:22,27,34-36; Matthew 24:3,27-31; 26:64; Mark 13:26; 2 Thessalonians 1:7; 1 Peter 1:13; Revelation 1:7 Luke 17 Resources - Multiple Sermons and Commentaries Luke 17:20-37 The Present and Future Kingdom - Steven Cole Luke 17:25-30 7 Characteristics of the Coming King, Part 3 - John MacArthur BOTH NOAH AND LOT ARE PREVIEWS OF JESUS' SECOND COMING It will be just the same - Life will go on as usual (apathy and indifference to the things of eternity because they are so focused on the temporal "stuff" that will vanish, including even their lusts, 1 Jn 2:17-note, etc.), but in those days "many will fall away and will betray one another and hate one another" (Mt 24:10-note) and "because lawlessness is increased, most people’s love will grow cold," (Mt 24:12-note) and evil will exponentially multiply because the restraining influence of the Holy Spirit will have been removed (2 Th 2:7). So yes, that day will be the same in quality, but it will be greatly magnified in quantity (so to speak)! You don't want to be here on that DAY! Believe in the Lord Jesus Christ and you will be saved (Acts 16:31) by the Son, "Whom God raised from the dead, that is Jesus, Who rescues (rhuomai) us from the wrath to come (WHICH WILL COME TO FULMINATING FRUITION ON THE DAY JESUS IS REVEALED TO THE UNBELIEVING WORLD!)." (1 Th 1:10-note) This is an amazing statement! Just like in Noah's day and Lot's day, in the days preceding the devastating judgment of the world, the people of earth (see earth dwellers) will continue to carry on life as usual. Revelation 6-19 describes the world experiencing the most horrific judgments in the history of the world. The four horsemen of the Apocalypse will be authority "over a fourth of the earth, to kill with sword and with famine and with pestilence and by the wild beasts of the earth." (Rev 6:8-note), "a third of the earth was burned up," (Rev 8:7-note), "a third of the sea became blood and third of the creatures which were in the sea and had life died and a third of the ships were destroyed," (Rev 8:8-9-note), "a third of the waters became wormwood; and many men died from the waters," (Rev 8:11-note), "a third of the sun and a third of the moon and a third of the stars were smitten, so that a third of them might be darkened and the day might not shine for a third of it, and the night in the same way," (Rev 8:12-note), men were tormented "for five months; and their torment was like the torment of a scorpion when it stings a man, and in those days men will seek death and will not find it," (Rev 9:5-6-note), "A third of mankind was killed by these three plagues, by the fire and the smoke and the brimstone" (Rev 9:18-note), and the list goes on and on. And life continued for the world. And instead of being radically impacted by these judgments "the rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, so as not to worship demons, and the idols of gold and of silver and of brass and of stone and of wood, which can neither see nor hear nor walk." (Ro 9:20-note) Even after the two witnesses were killed by the Antichrist John writes that "their dead bodies will lie in the street of the great city which mystically is called Sodom and Egypt, where also their Lord was crucified. And those from the peoples and tribes and tongues and nations will look at their dead bodies for three and a half days, and will not permit their dead bodies to be laid in a tomb. And those who dwell on the earth will rejoice over them and make merry; and they will send gifts to one another, because these two prophets tormented those who dwell on the earth." (Rev 11:8-11-note) In fact instead of repenting, the world rejoiced over the death of God two witnesses. Ryrie on it will be just the same - Until the time of Christ's return, many people will be prosperous, feel secure, and be unprepared for His return (as in the days of Noah and Lot).
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Cole - In other words, to be so attached to the things of this earth that we want to hang on to them more than we want heaven is to jeopardize our eternal souls. But to let go of all the things that the world values and to live in light of Jesus’ coming will result in ultimate and final salvation. It may mean hardship and suffering now, in comparison with those who are living for this life only. Like the rich man in contrast with Lazarus (16:19-31), they may have it good now and you may be worse off because you are not striving for those things. But when Jesus comes and God’s final judgment falls, you will be the one to preserve your life and they will lose theirs. Remember Lot’s wife! (The Present and Future Kingdom) To keep (4046) (peripoieomai from peri = around + poiéo = make) literally means to make around oneself and then or gain anything, making it one's own, by paying a price, by performing labor, etc. In this context peripoieomai means "to make secure for oneself, save/preserve (for oneself)." (BDAG) Friberg - (1) preserve (for oneself), save (Lk 17.33); (2) gain or acquire (for oneself), obtain (1Ti 3.13); pay the price for, acquire with much effort (Acts 20.28+) Seeks (2212) (zeteo) has a range of meaning from look for, search for, investigate, desire to possess, and strive for or aim at. Lot's wife was desiring to hold on to this temporal world and she lost her life eternally. Zeteo is used in a good sense in Lk. 12:31 where Jesus tells us to "seek His kingdom, (He is referring first to the present, invisible, internal kingdom but also to the future, visible, external kingdom) and these things will be added to you." In Luke 13:24 zeteo is used in a negative sense where Jesus calls on men to “Strive to enter through the narrow door; for many, I tell you, will seek to enter (Lk 13:28 tells us what they are seeking to enter - "the kingdom of God") and will not be able." And so we see that we need to be very careful about what we seek. If we seek first the Kingdom of God, we will not be among those who are seeking to keep their life and who find themselves shut out of the kingdom and then try to seek to enter the kingdom, but it will be as they say "too little, too late!" Luke uses this verb frequently - Lk. 2:48; Lk. 2:49; Lk. 5:18; Lk. 6:19; Lk. 9:9; Lk. 11:9; Lk. 11:10; Lk. 11:16; Lk. 11:24; Lk. 11:29; Lk. 12:29; Lk. 12:31; Lk. 13:6; Lk. 13:7; Lk. 13:24; Lk. 15:8; Lk. 17:33; Lk. 19:3; Lk. 19:10; Lk. 19:47; Lk. 20:19; Lk. 22:2; Lk. 22:6; Lk. 24:5; Acts 9:11; Acts 10:19; Acts 10:21; Acts 13:8; Acts 13:11; Acts 16:10; Acts 17:5; Acts 17:27; Acts 21:31; Acts 27:30 To keep (4046) (peripoieomai from peri = around + poiéo = make) literally means to make around oneself and then or gain anything, making it one's own, by paying a price, by performing labor, etc. In this context peripoieomai means "to make secure for oneself, save/preserve (for oneself)." (BDAG) Friberg - (1) preserve (for oneself), save (Lk 17.33); (2) gain or acquire (for oneself), obtain (1Ti 3.13); pay the price for, acquire with much effort (Acts 20.28+) Whoever loses (apollumi)his life will preserve (zoogoneo) it - This is the ultimate paradox of life - to live is to die, to die is to live. To live to self is to die to Savior. To die to self is to live to Savior! It makes absolutely no sense to the natural man, for "a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised." (1 Cor 2:14) To the natural man Christian's are fools and foolish to believe this truth which to them makes no sense at all. But since it is spiritual truth, it requires spiritual eyes to see, and the eyes of a man's heart have not been opened, they are blind to this truth. But if a man's eyes have been opened (Acts 26:18) so they now can receive spiritual light, they know deep within their heart that dying to self and living unto God is the very essence of a fulfilling life in this world and the one to come. (See Spiritual Paradox in the Christian Life) The paradoxical truth of dying to gain is so crucial that Jesus repeats it many times in His teaching: Matthew 10:37+ “He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me. 38 “And he who does not take his cross and follow after Me is not worthy of Me. 39 “He who has found his life will lose it, and he who has lost his life for My sake will find it. Matthew 16:24+ Then Jesus said to His disciples, “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. 25 “For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it. 26 “For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul? Mark 8:35-38+ “For whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it. 36“For what does it profit a man to gain the whole world, and forfeit his soul? 37“For what will a man give in exchange for his soul? 38“For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels.” Luke 14:25-27+ Now large crowds were going along with Him; and He turned and said to them, 26 “If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple. 27 “Whoever does not carry his own cross and come after Me cannot be My disciple. Luke 14:33+ “So then, none of you can be My disciple who does not give up all his own possessions. John 12:24+ “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Luke 17:34 “I tell you, on that night there will be two in one bed; one will be taken and the other will be left. KJV Luke 17:34 I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left. I tell you Luke 13:3,5,24; Isaiah 42:9; Matthew 24:25; Mark 13:23; 14:29 on that night Matthew 24:40,41 there will be two in one bed Ps 26:9; 28:3; Jeremiah 45:5; Ezekiel 9:4-6; Malachi 3:16-18; Romans 11:4-7; 1 Thessalonians 4:16,17; 2 Peter 2:9 Luke 17 Resources - Multiple Sermons and Commentaries Luke 17:20-37 The Present and Future Kingdom - Steven Cole Luke 17:31-37 Characteristics of the Coming King, Part 4 - John MacArthur SECOND COMING: DIVISIVE IN EFFECT I tell you - This phrase is frequently used in Luke's Gospel, 20 times out of a total of 37 times total. Lk. 11:8; Lk. 11:51; Lk. 12:5; Lk. 12:27; Lk. 12:51; Lk. 13:3; Lk. 13:5; Lk. 13:24; Lk. 13:27; Lk. 14:24; Lk. 15:7; Lk. 15:10; Lk. 17:34; Lk. 18:8; Lk. 18:14; Lk. 19:26; Lk. 19:40; Lk. 20:8; Lk. 22:37; Lk. 22:67 On that night there will be two in one bed - This is interesting for it says Jesus will come in that day, but here He says on that night.
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Cole - It is not clear whether the one taken is taken away to judgment, while the other is left to enter the kingdom, or vice versa. In light of the context, where Noah, Lot, the one on the housetop, and the one in the field all escape judgment by fleeing, whereas those left behind die and are prey for vultures (Lk 17:37), probably those taken go to safety whereas those left are overtaken by God’s judgment. But don’t get hung up debating the details and miss the crucial point. When Jesus suddenly returns, all humanity will be divided into two groups. Those who have lived for themselves with no regard for God and without submitting themselves to His kingdom will fall under His judgment and be left as carcasses for the vultures. The other group are those who have submitted their lives to King Jesus before He comes. They are not seeking to live for this life only, accumulating all the junk that the world lives for. They have willingly given up their lives for the sake of Jesus’ kingdom. Their focus is on their Lord and His soon coming. They will escape His judgment. Note that being close to someone who escapes is not good enough. You must escape God’s wrath personally! (The Present and Future Kingdom) Luke 17:35 “There will be two women grinding at the same place; one will be taken and the other will be left. KJV Luke 17:35 Two women shall be grinding together; the one shall be taken, and the other left. There will be two women grinding at the same place Exodus 11:5; Judges 16:21 Luke 17 Resources - Multiple Sermons and Commentaries Luke 17:20-37 The Present and Future Kingdom - Steven Cole Luke 17:31-37 Characteristics of the Coming King, Part 4 - John MacArthur SECOND COMING BRINGS SURE SEPARATION There will be two women grinding at the same place; one will be taken and the other will be left Taken (3880) See preceding discussion of paralambano Luke 17:36 [“Two men will be in the field; one will be taken and the other will be left.”] This verse is wanting in most of the most reliable Greek copies of this gospel. Almost certainly it was added by a scribe either from memory or by copying it from the statement in Mt 24:40 where it was present in the Greek manuscripts.
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Cole - In light of Jesus’ answer, they probably were asking where the judgment would take place. Jesus’ answer is also hard to understand and there are a variety of interpretations. It could mean that just as vultures gather on dead bodies, so, “Where the spiritually dead are found, there inevitably will there be judgment” (Leon Morris, Luke [IVP/Eerdmans], p. 262). Or, the sense could be that when judgment comes, it will be obvious, just as the location of a corpse is obvious by the presence of vultures. Or, it could mean more, that judgment not only will be obvious, but also universal and permanent (Darrell Bock, Luke [Baker], 2:1440 lists these last two views, along with five others; he leans to the last view). Once judgment comes, it will be final. Thus Jesus is saying, “Don’t worry about where the judgment will occur, because once it comes, it will be too late and all will see it in its horrific finality” (adapted from Bock, ibid.). The overall point that Jesus is making in Lk 17:24-37 is that His coming will be sudden and therefore we must be prepared in advance. To go on about life, oblivious to God’s present kingdom and with no concern for His future kingdom is to expose yourself to great danger. Each person must submit to Jesus as King now and live in light of His soon and certain coming. Only then will it not take you by surprise. (The Present and Future Kingdom)