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William Hendriksen · Citado em PreceptAustin
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Hendriksen summarizes Jesus' answers to His opponents' attacks...(Borrow Exposition of the Gospel According to Luke) The opponents' attack Jesus' answer Luke 5:21 Luke 5:22-24 Luke 5:33 Luke 5:34-39 Luke 6:2 Luke 6:3-5 Luke 11:15 Luke 11:17-22 Luke 20:27-33 Luke 20:34-38 (for the question see Mark 12:24) Luke 20:1,2 Luke 20:3-8 Luke 20:4 "Was the baptism of John from heaven or from men?" Luke 20:4KJV The baptism of John, was it from heaven, or of men? Was the baptism of John from heaven Lk 7:28-35; Mt 11:7-19; 17:11,12; 21:25-32; John 1:6,19-28 From men Lk 15:18; Daniel 4:25,26 Luke 20 Resources - Multiple Sermons and Commentaries Luke 19:45-20:8 By What Authority? - Steven Cole Luke 20:1-8 Rejecting the King's Authority - John MacArthur Related Passages: John 1:6 (SOURCE OF JOHN'S BAPTISM) There came a man sent from God, whose name was John. Luke 7:30 But the Pharisees and the lawyers rejected God’s purpose for themselves, not having been baptized by John. THE AUTHORITY FOR THE BAPTISMS PERFORMED BY JOHN Was the baptism of John from heaven or from men? - Jesus is implying clearly that there are only two sources of authority - from Heaven (God) and from man. Note that from heaven is a Jewish way of saying "from God." In Mark 11:30 Jesus adds this command - "Answer (aorist imperative) Me." If the Jewish leaders had been under God's (Heaven's) authority, they would have followed John the Baptist whose baptism was one of repentance, and ultimately pointed to Jesus. Steven Cole Jesus doesn’t dodge their question. He says, in effect, that if they will answer His question rightly, they will have the answer to their question. If John was God’s prophet and he pointed to Jesus as Messiah, then Jesus was acting under God’s authority....Even so, their question, turned back against them, is a basic question in life that we all must answer: Who or what is the final authority in life? Who determines what is right or wrong? Who said that you could act as you do?....“By what authority” is a fundamental question of life each of us must answer. Will you live your life under God’s authority or under some human authority, be it yourself or someone else? What the Bible teaches - The Lord knew that His questioners were acting a part. They neither wanted to hear about His schools of learning nor the authority of His acts, but they did want to discredit Him in the eyes of the people who were listening so attentively to Him. Knowing their hearts He asked them a question that was also of great importance in the court of public opinion. Was John commissioned by God or was he only a messenger from men? (What the Bible Teaches – Luke) It is notable that Jesus did not ask about John's ministry in general or about John's character but specifically about the baptism which John performed. Why did Jesus focus on the baptism of John? To understand what Jesus was doing, one needs to know that the baptism of John was a type of baptism that had never been practiced in Israel prior to John's ministry. Yes, the Jews had practiced ritual baptism (notice in this article there is NO mention of John's baptism!) for centuries, for Jewish laws (man made) required every Jew to immerse themselves in water (called tevillah or tvilah) in order to enter the precincts of the Sanctuary. The Jews used an immersion pool called the mikveh (See picture), and immersion in the mikveh (or in "living water" = springs, etc) was a major requirement for a Gentile who sought to convert to Judaism. "There are many ancient mikva’ot (plural of mikveh) to be seen in Jerusalem, and it is clear to see the two sets of steps for each one – a set of steps going down to the mikveh in an impure (tamay) state on one side, and on the other side, steps where the pilgrim will emerge fresh and ritually clean (tahor)." (Ref) Jewish baptisms practiced before John were ritualisitc, symbolic, external and not associated with genuine repentance and a radical change of one's heart. In marked contrast, the Baptism of John called for confession of sins (Mt 3:6+) and repentance shown to be genuine by the spiritual "fruit" that subsequent "grew forth" in one's life. In other words, no spiritual fruit would demonstrate that one's repentance had been intellectual without true change of one's heart. Luke helps us understand the true spiritual nature of the Baptism of John writing in Acts 19:4 Paul said, “John baptized with the baptism of repentance (Mt 3:1, 11+, Mk 1:7-8+, Lk 3:16-17+, Jn 1:26+), telling the people to believe in Him who was coming after him, that is, in Jesus.” In fact even before John the Baptist was born these prophetic words spoke of the radical nature of the baptism of John and also of the divine authority bestowed on John... And you, child (JOHN THE BAPTIZER), will be called the prophet of the Most High; for you will go on BEFORE THE LORD TO PREPARE HIS WAYS; To give to His people the knowledge of salvation by the forgiveness (aphesis) of their sins (WHICH IS THE FOUNDATION OF SALVATION - cf Luke 24:47+), (Lk 1:76-77+) The New Living Translation of Luke 3:3 says it this way... Then John went from place to place on both sides of the Jordan River, preaching that people should be baptized to show that they had turned to God to receive forgiveness (aphesis) for their sins. (Luke 3:3NLT+) So let's summarize - What is the essence of the baptism of John? It is not the physical act of immersion in water, but it is what this act symbolized which was belief in the coming Messiah, confession of sins, repentance and forgiveness of sins resulting in genuine salvation. In short, those whose lives subsequently demonstrated supernatural "fruit in keeping with repentance," were saved. The diagram below helps us understand how they were saved as they looked forward to the atoning death of Messiah (from the article What is Progressive Revelation as It Relates to Salvation?). Thus it is fitting that Jesus would zero in on the unique aspect of John's ministry which the Jewish religious leaders had rejected. We see this rejection by the religious leaders demonstrated in their reaction to John's baptism in the Gospel of Matthew Then Jerusalem was going out to him, and all Judea and all the district around the Jordan; 6 and they were being baptized by him in the Jordan River, as they confessed their sins. 7 But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers, who warned you to flee from the wrath to come? 8 “Therefore bear (aorist imperative) fruit in keeping with repentance (metanoia); 9 and do not suppose that you can say to yourselves, ‘We have Abraham for our father’ (see Ryrie's note below) ; for I say to you that from these stones God is able to raise up children to Abraham. (Mt 3:5-9) Comment - Repentance is not just words or intellectual belief, but is a supernatural "transaction" in one's heart which is enabled by the Spirit of God, as a gift from the Father (Acts 5:31, Acts 11:18, Ro 2:4-note, 2 Ti 2:25-note). How sad to see many in modern evangelicalism "jettison" the need for repentance in salvation. Charles Ryrie - The common teaching of that day said that the Jews participated in the merits of Abraham, which made their prayers acceptable, helped in war, expiated sins, appeased the wrath of God, and assured a share in God's eternal kingdom. Consequently, the people were startled when John and Jesus preached the necessity of personal repentance. (Borrow Ryrie Study Bible Expanded Edition) Henry
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Hendriksen - Now by means of the counter-question—"The baptism of John, was it from heaven or from men?"—Jesus was by no means evading the question that had been asked him, for an honest and correct answer to his question would unmistakably have pointed to himself as the Greater One whom John had proclaimed, and would therefore have meant that Jesus' right or authority to do these things had come from God. It was by God that Jesus had been commissioned (Luke 9:48; cf. Matt. 10:40; Mark 9:37). It was while John was baptizing that he had proclaimed Jesus as being his superior (Luke 3:16 f.; cf. John 1:26, 27), and it was soon after the Lord's baptism by John that the latter had described Jesus as "the Lamb of God who is taking away the sin of the world" (John 1:29). (Borrow Exposition of the Gospel According to Luke) Steven
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Hendriksen adds - An important practical lesson is taught here. Christ's opponents failed to see the truth because they hardened themselves against it. The reason why many people know so little about Jesus and about the joy of living the Christian life is that they refuse to submit themselves to his will. The prayer of everyone should be: "Teach me to do thy will, for thou art my God" (Ps. 143:10). (Borrow Exposition of the Gospel According to Luke) R Kent
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Hendriksen adds "The lesson is: Principiis obsta: "Resist the beginnings!" Watch out for the first misstep. Every further advance into sin will be easier than the previous step." (Borrow Exposition of the Gospel According to Luke)
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Hendriksen on teacher - As to "Teacher," this form of address was certainly correct. Not only do the evangelists constantly describe Jesus as such, but so do also many others (see Mark 4:38; 5:35; 9:17,38; 10:17,20, 35; John 3:2; etc.). In fact, Jesus himself stated that teaching was one of his main activities (Mark 14:49; cf. Matt. 26:55; Luke 21:37; John 18:20). He was the greatest Teacher ever to walk the earth. Being God's true Prophet he taught men as the Father had taught him (John 1:18; 3:34; 8:28; 12:49). It was a pity that those who now addressed him as "Teacher" did not accept his teaching. (Borrow Exposition of the Gospel According to Luke) Teacher (1320) (didaskalos from didasko = teach to shape will of one being taught by content of what is taught <> cp didaskalía) is one who provides instruction or systematically imparts truth, which certainly is a perfect "job description" of Jesus and should be the same description for all who claim to follow in His steps. When you teach, do you teach systematically? When you preach, do you preach verse by verse (expositionally)? This title reserved for the most respected and honored rabbis. THE FLATTERY BEGINS You speak and teach correctly - Jesus saw through their words - true words (about Jesus) from these hypocrites. Teach (1321) (didasko from dáo= know or teach; English = didactic) means to provide instruction or information in a formal or informal setting. It is the word that is used to refer to a choir director who trains a choir over a long period of rehearsals until they are able to perform. And so didasko describes the ability to pass on truth in a systematic manner so that one receives it, implements it, and experiences a change of behavior. Correctly (3723)(orthós from orthos 3717 = right, straight, correct; English orthopedics - straight bones; orthodoxy - correct doctrine) means rightly, Rightly, plainly (Mk 7:35 = "he began speaking plainly"). Orthos is used most often in the NT in a figurative moral/ethical sense - twice by Jesus and once by His hypocritical enemies (Lk 7:43; Lk 10:28; Lk 20:21). Orthós - Mk. 7:35; Lk. 7:43; Lk. 10:28; Lk. 20:21 Orthós - 18x in 17v in the Septuagint Ge 4:7; Ge 40:16; Ex. 18:17; Nu 27:7; Dt. 5:28; Dt. 18:17; 1 Sa 16:17; Pr. 14:2; Pr. 16:7; Ezek. 22:30; Genesis 4:7 “If you do well (Lxx = orthós), will not your countenance be lifted up? And if you do not do well (Lxx = orthós), sin is crouching at the door; and its desire is for you, but you must master it.” Proverbs 14:2 He who walks in his uprightness (Lxx = orthós) fears the LORD, But he who is devious in his ways despises Him. Stein on not partial - The flattery of Jesus continued. Compare Acts 10:34; Gal 2:6. Jesus was no respecter of persons. Yet this very quality for which Jesus’ opponents commended him is why Jesus ate with tax collectors and sinners and one of the reasons his opponents sought to kill him. (New American Commentary – Volume 24: Luke) R M Edgar - They own to His face that He was too brave to make distinctions among men or to accept their persons. In other words, their testimony clearly is that, like God his Father, Jesus was "no respecter of persons." (Acts 10:34KJV) No one is fit to be a teacher of truth who panders to men's tastes or respects their persons. Only the impartial mood and mind can deal with truth truthfully. In the hollow flattery of the Pharisees we find rich testimony to the excellency of Jesus. You are not partial to any - Not partial is two words, lambano (receive) and prosopon (face) so they are say literally You "do not receive a face." (See similar description in Matthew's parallel below). This assessment is accurate, for one of the attributes of God, and Jesus is God, is the attribute of Impartiality which speaks of God's attribute whereby He treats all men and women equally, not demonstrating favoritism. In short, God does not show prejudice either towards or against any person. Hendriksen on not partial - "You do not look on anyone's countenance." They mean, "No matter to whom you speak, what you say is still the same. You do not allow yourself to be swayed by rich or poor, learned or unlearned, master or slave...." (Borrow Exposition of the Gospel According to Luke)
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Hendriksen - Undoubtedly among those many people who were "enjoying" what Jesus was saying there must have been at least some who a few days later were going to join their voices to the "Crucify him!" refrain. (Baker New Testament Commentary – Exposition of the Gospel According to Mark) Matthew 22:45 “If David then calls Him ‘Lord,’ how is He his son?” 46 No one was able to answer Him a word, nor did anyone dare from that day on to ask Him another question. Comment: As noted above, Luke has a similar phrase before the discourse on Psalm 110:1 (Lk 20:40), whereas Matthew has it at the end. Therefore David calls Him 'Lord,' and how is He his son? - As mentioned, in ancient times it was unheard of for a father to refer to their son as lord. Of course that is the major point that if David spoke of a descendant as his lord, he must have been referring to someone who was more than a physical descendant. What Jesus is trying to draw out of the listeners is the response in His Deity, the Messiah is David’s Lord. In His humanity, the Messiah is David’s son. Now if you are like me, you read Psalm 110:1 and do not see the word "son" in the passage and so you wonder how can David call Jesus a son? The reason is that Adonay (the Messiah) to whom David referred in Psalm 110:1 was understood by those of Jesus’ day on the basis of passages such as 2 Sa 7:11-16 to be David’s son. Recall that this is exactly what the religious experts had answered when Jesus asked in Mt. 22:42 - "“What do you think about the Christ, whose son is He?” They said to Him, “The son of David.”
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Hendriksen - To be sure, the descriptions of the enemies of the truth are not mild, but underneath throbs a loving heart! (Borrow Exposition of the Gospel According to Luke) J C
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Hendriksen - What the men who are here described were always longing for was not a mere token of friendliness but rather a demonstration of respect, a public recognition of their prominence. (Borrow Exposition of the Gospel According to Luke) Robertson on greeting in the market places because this is "where the people could see their dignity recognized." Woe are these guys "full of themselves!" (3) And chief seats in the synagogues - The people on the front row of popular Broadway plays have to pay a fortune to get those choice seats. These arrogant men took it for granted that the choice seats in the synagogue were reserved for them. Talk about religious hypocrisy. They were nearest where the Torah reading would be given, but it was all show and no heart change. "Those were the seats in front of the raised platform on which stood the prayer leader and the reader of the Scriptures. Thus seated, a man had the double advantage of being near the person reading or leading in prayer, and of facing the congregation and thus being able to see everybody. Besides, being ushered to such a seat was regarded as a mark of honor." ( Hendriksen - Borrow Exposition of the Gospel According to Luke) Mattoon - The scribes craved the seats in the synagogues and banquets that were reserved for the most important people. The honored seats in the synagogue were located in front of the box that contained the scrolls. These seats faced the people. (4) And places of honor at banquets - To sit next to the host was an honor the scribes loved. The typical dinner table of Jesus' day was usually not a classic rectangular table as in most modern kitchens and dining rooms. Instead the ancient tables were often 3 tables (each table a couch for 3 or so-called triclinium) in somewhat of a U-shape with guests reclining on their left elbows. One can almost picture these hypocrites jostling one another as they seek the "hottest spots" of honor! Do we ever seek man's approval more than God's like these men? Jesus addressed this same problem in Luke 14:7–14-note at the house of a Pharisee. Mt 23:6 “They love the place of honor at banquets and the chief seats in the synagogues"
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Hendriksen - As with a crash of thunder doom is pronounced upon these hypocrites. (Borrow Exposition of the Gospel According to Luke) These will receive greater condemnation - Jesus' compassion (cf Lk 19:41, etc) has now become condemnation (not that He was not always compassionate even when He was condemning). Why greater? Because they are "religious." Greater (4053)(perissos from peri = over and above) properly means beyond what is anticipated, exceeding the expected limit. Condemnation (Judgment) (2917)(krima form kríno = to judge, suffix –ma = the result of the judging, result of making a decision) describes a judicial sentence from a magistrate (his pronouncement). It describes one deciding a question of legal right or wrong, and thus determining the innocence or guilt of the accused and assigning appropriate punishment. Krima is usually the decision which results from an investigation. THE PRINCIPLE OF DEGREES OF PUNISHMENT is found in a number of NT passages - Mt 10:15 Jn 19:11 Mt 11:20-24 Luke 10:12-16, Luke 11:31-32, Luke 12:47-48 Mt 12:41-42 Mk 12:38-40 Luke 20:45,46,47 , Heb 10:29