Luke 19

Luke 19:1

Cleansing of Ten Leprous Men

Luke reminds us again that the Lord is on His way to Jerusalem to die there. His route has been determined. On this route are Samaria and Galilee. The disciples are not mentioned. In the history with the ten leprous men it is about how someone becomes a worshiping disciple.

When the Lord enters a village, He meets ten leprous men. These men, in accordance with the law of the leper, remain standing at a distance (Leviticus 13:45-46). But instead of shouting ‘unclean, unclean’, they call to the Lord that He will have mercy on them. They shout more in their distress than in faith. Yet that is enough to draw His attention to them.

And He does not only hear them; He also sees them. He sees how miserable they are. He does not speak a word of healing, as in a previous case of healing, nor does He touch them (cf. Luke 5:13). He orders them to go to the priests and show themselves to them. He sends them to the priests who will soon condemn Him to death (Matthew 26:66; Mark 14:64). His command means as much as ‘you are healed’. It would have been useless to have them declared unclean by the priest. They knew that.

They accept the word of the Lord and go away in that conviction and are healed on the way. The Lord, by His command, challenges the faith of these men, while also maintaining the prescriptions of the law for those under the law. The law requires that a person who has been healed from the plague of leprosy, without saying how this healing could happen, will show himself to the priest to be cleansed. This is carefully described in detail in Leviticus 14.

It is an important prescription that these lepers must follow, for thus it becomes a testimony of the power of God now at work on earth. For, of course, the question will arise: How are these lepers healed? This will in this case immediately draw attention to the fact that the Christ of God is present and that He truly reveals the power of God in grace.

They have to go first. They do not see anything on their bodies when they are told to go, but when they go, it happens that they are cleansed. When one of the ten, a Samaritan, sees that he is healed, he does not walk on to the priests. He returns to the Lord, for in Him He has found God. He acknowledges that Christ is the source of God’s blessing.

The Samaritan is outside Judaism and therefore not entangled in the traditions with which the Pharisees imprison the people. He is therefore free to go back to the Lord. The other nine could say that he is presumptuous, disobedient, and they are not. For they act according to the word of the Lord and he doesn’t do that. He told them clearly that they had to go and show themselves to the priests. However, he is the only one who understands that the Lord Jesus is God. Therefore he goes back to show himself to Him, to throw himself down before Him at His feet and to thank Him. He no longer has to stand at a distance.

The Lord sees the one and asks for the nine others. He has cleansed all ten of them of their leprosy, but the nine have only benefited from His power and are content to remain Jews. They do not leave the old sheepfold, but remain locked up in the legal system. Neither in Him nor in the power of God have they seen anything attractive. After having experienced the advantage of it, they carry on in the same old way. There is no thanks to Him in them.

The Lord asks where they are, a question that still has to be asked today. Where do Christians still come together with the aim of worshiping Him and God for the great work that He accomplished on the cross for their cleansing?

He emphasizes the difference between the nine and the one by asking for it, more by remarking, that only this one stranger gives glory to God. He expresses His disappointment that the nine Jews, the members of His people, did not go to God. At the same time He emphasizes the gratitude of him who stands outside the people of God, but has now in reality become part of them.

The Lord has an additional blessing for the Samaritan, for only he receives the word of salvation [‘has made you well’ is literally ‘has saved you’] from Him, while the nine have only received the announcement of the cleansing of their leprosy. He no longer says a word about showing themselves to the priest. The Samaritan has found God. In the healing of his leprosy he has experienced the gracious power of God, a power he has recognized in Christ and because of what he has given glory to Him.

Luke 19:2

Cleansing of Ten Leprous Men

Luke reminds us again that the Lord is on His way to Jerusalem to die there. His route has been determined. On this route are Samaria and Galilee. The disciples are not mentioned. In the history with the ten leprous men it is about how someone becomes a worshiping disciple.

When the Lord enters a village, He meets ten leprous men. These men, in accordance with the law of the leper, remain standing at a distance (Leviticus 13:45-46). But instead of shouting ‘unclean, unclean’, they call to the Lord that He will have mercy on them. They shout more in their distress than in faith. Yet that is enough to draw His attention to them.

And He does not only hear them; He also sees them. He sees how miserable they are. He does not speak a word of healing, as in a previous case of healing, nor does He touch them (cf. Luke 5:13). He orders them to go to the priests and show themselves to them. He sends them to the priests who will soon condemn Him to death (Matthew 26:66; Mark 14:64). His command means as much as ‘you are healed’. It would have been useless to have them declared unclean by the priest. They knew that.

They accept the word of the Lord and go away in that conviction and are healed on the way. The Lord, by His command, challenges the faith of these men, while also maintaining the prescriptions of the law for those under the law. The law requires that a person who has been healed from the plague of leprosy, without saying how this healing could happen, will show himself to the priest to be cleansed. This is carefully described in detail in Leviticus 14.

It is an important prescription that these lepers must follow, for thus it becomes a testimony of the power of God now at work on earth. For, of course, the question will arise: How are these lepers healed? This will in this case immediately draw attention to the fact that the Christ of God is present and that He truly reveals the power of God in grace.

They have to go first. They do not see anything on their bodies when they are told to go, but when they go, it happens that they are cleansed. When one of the ten, a Samaritan, sees that he is healed, he does not walk on to the priests. He returns to the Lord, for in Him He has found God. He acknowledges that Christ is the source of God’s blessing.

The Samaritan is outside Judaism and therefore not entangled in the traditions with which the Pharisees imprison the people. He is therefore free to go back to the Lord. The other nine could say that he is presumptuous, disobedient, and they are not. For they act according to the word of the Lord and he doesn’t do that. He told them clearly that they had to go and show themselves to the priests. However, he is the only one who understands that the Lord Jesus is God. Therefore he goes back to show himself to Him, to throw himself down before Him at His feet and to thank Him. He no longer has to stand at a distance.

The Lord sees the one and asks for the nine others. He has cleansed all ten of them of their leprosy, but the nine have only benefited from His power and are content to remain Jews. They do not leave the old sheepfold, but remain locked up in the legal system. Neither in Him nor in the power of God have they seen anything attractive. After having experienced the advantage of it, they carry on in the same old way. There is no thanks to Him in them.

The Lord asks where they are, a question that still has to be asked today. Where do Christians still come together with the aim of worshiping Him and God for the great work that He accomplished on the cross for their cleansing?

He emphasizes the difference between the nine and the one by asking for it, more by remarking, that only this one stranger gives glory to God. He expresses His disappointment that the nine Jews, the members of His people, did not go to God. At the same time He emphasizes the gratitude of him who stands outside the people of God, but has now in reality become part of them.

The Lord has an additional blessing for the Samaritan, for only he receives the word of salvation [‘has made you well’ is literally ‘has saved you’] from Him, while the nine have only received the announcement of the cleansing of their leprosy. He no longer says a word about showing themselves to the priest. The Samaritan has found God. In the healing of his leprosy he has experienced the gracious power of God, a power he has recognized in Christ and because of what he has given glory to Him.

Luke 19:3

Cleansing of Ten Leprous Men

Luke reminds us again that the Lord is on His way to Jerusalem to die there. His route has been determined. On this route are Samaria and Galilee. The disciples are not mentioned. In the history with the ten leprous men it is about how someone becomes a worshiping disciple.

When the Lord enters a village, He meets ten leprous men. These men, in accordance with the law of the leper, remain standing at a distance (Leviticus 13:45-46). But instead of shouting ‘unclean, unclean’, they call to the Lord that He will have mercy on them. They shout more in their distress than in faith. Yet that is enough to draw His attention to them.

And He does not only hear them; He also sees them. He sees how miserable they are. He does not speak a word of healing, as in a previous case of healing, nor does He touch them (cf. Luke 5:13). He orders them to go to the priests and show themselves to them. He sends them to the priests who will soon condemn Him to death (Matthew 26:66; Mark 14:64). His command means as much as ‘you are healed’. It would have been useless to have them declared unclean by the priest. They knew that.

They accept the word of the Lord and go away in that conviction and are healed on the way. The Lord, by His command, challenges the faith of these men, while also maintaining the prescriptions of the law for those under the law. The law requires that a person who has been healed from the plague of leprosy, without saying how this healing could happen, will show himself to the priest to be cleansed. This is carefully described in detail in Leviticus 14.

It is an important prescription that these lepers must follow, for thus it becomes a testimony of the power of God now at work on earth. For, of course, the question will arise: How are these lepers healed? This will in this case immediately draw attention to the fact that the Christ of God is present and that He truly reveals the power of God in grace.

They have to go first. They do not see anything on their bodies when they are told to go, but when they go, it happens that they are cleansed. When one of the ten, a Samaritan, sees that he is healed, he does not walk on to the priests. He returns to the Lord, for in Him He has found God. He acknowledges that Christ is the source of God’s blessing.

The Samaritan is outside Judaism and therefore not entangled in the traditions with which the Pharisees imprison the people. He is therefore free to go back to the Lord. The other nine could say that he is presumptuous, disobedient, and they are not. For they act according to the word of the Lord and he doesn’t do that. He told them clearly that they had to go and show themselves to the priests. However, he is the only one who understands that the Lord Jesus is God. Therefore he goes back to show himself to Him, to throw himself down before Him at His feet and to thank Him. He no longer has to stand at a distance.

The Lord sees the one and asks for the nine others. He has cleansed all ten of them of their leprosy, but the nine have only benefited from His power and are content to remain Jews. They do not leave the old sheepfold, but remain locked up in the legal system. Neither in Him nor in the power of God have they seen anything attractive. After having experienced the advantage of it, they carry on in the same old way. There is no thanks to Him in them.

The Lord asks where they are, a question that still has to be asked today. Where do Christians still come together with the aim of worshiping Him and God for the great work that He accomplished on the cross for their cleansing?

He emphasizes the difference between the nine and the one by asking for it, more by remarking, that only this one stranger gives glory to God. He expresses His disappointment that the nine Jews, the members of His people, did not go to God. At the same time He emphasizes the gratitude of him who stands outside the people of God, but has now in reality become part of them.

The Lord has an additional blessing for the Samaritan, for only he receives the word of salvation [‘has made you well’ is literally ‘has saved you’] from Him, while the nine have only received the announcement of the cleansing of their leprosy. He no longer says a word about showing themselves to the priest. The Samaritan has found God. In the healing of his leprosy he has experienced the gracious power of God, a power he has recognized in Christ and because of what he has given glory to Him.

Luke 19:4

Cleansing of Ten Leprous Men

Luke reminds us again that the Lord is on His way to Jerusalem to die there. His route has been determined. On this route are Samaria and Galilee. The disciples are not mentioned. In the history with the ten leprous men it is about how someone becomes a worshiping disciple.

When the Lord enters a village, He meets ten leprous men. These men, in accordance with the law of the leper, remain standing at a distance (Leviticus 13:45-46). But instead of shouting ‘unclean, unclean’, they call to the Lord that He will have mercy on them. They shout more in their distress than in faith. Yet that is enough to draw His attention to them.

And He does not only hear them; He also sees them. He sees how miserable they are. He does not speak a word of healing, as in a previous case of healing, nor does He touch them (cf. Luke 5:13). He orders them to go to the priests and show themselves to them. He sends them to the priests who will soon condemn Him to death (Matthew 26:66; Mark 14:64). His command means as much as ‘you are healed’. It would have been useless to have them declared unclean by the priest. They knew that.

They accept the word of the Lord and go away in that conviction and are healed on the way. The Lord, by His command, challenges the faith of these men, while also maintaining the prescriptions of the law for those under the law. The law requires that a person who has been healed from the plague of leprosy, without saying how this healing could happen, will show himself to the priest to be cleansed. This is carefully described in detail in Leviticus 14.

It is an important prescription that these lepers must follow, for thus it becomes a testimony of the power of God now at work on earth. For, of course, the question will arise: How are these lepers healed? This will in this case immediately draw attention to the fact that the Christ of God is present and that He truly reveals the power of God in grace.

They have to go first. They do not see anything on their bodies when they are told to go, but when they go, it happens that they are cleansed. When one of the ten, a Samaritan, sees that he is healed, he does not walk on to the priests. He returns to the Lord, for in Him He has found God. He acknowledges that Christ is the source of God’s blessing.

The Samaritan is outside Judaism and therefore not entangled in the traditions with which the Pharisees imprison the people. He is therefore free to go back to the Lord. The other nine could say that he is presumptuous, disobedient, and they are not. For they act according to the word of the Lord and he doesn’t do that. He told them clearly that they had to go and show themselves to the priests. However, he is the only one who understands that the Lord Jesus is God. Therefore he goes back to show himself to Him, to throw himself down before Him at His feet and to thank Him. He no longer has to stand at a distance.

The Lord sees the one and asks for the nine others. He has cleansed all ten of them of their leprosy, but the nine have only benefited from His power and are content to remain Jews. They do not leave the old sheepfold, but remain locked up in the legal system. Neither in Him nor in the power of God have they seen anything attractive. After having experienced the advantage of it, they carry on in the same old way. There is no thanks to Him in them.

The Lord asks where they are, a question that still has to be asked today. Where do Christians still come together with the aim of worshiping Him and God for the great work that He accomplished on the cross for their cleansing?

He emphasizes the difference between the nine and the one by asking for it, more by remarking, that only this one stranger gives glory to God. He expresses His disappointment that the nine Jews, the members of His people, did not go to God. At the same time He emphasizes the gratitude of him who stands outside the people of God, but has now in reality become part of them.

The Lord has an additional blessing for the Samaritan, for only he receives the word of salvation [‘has made you well’ is literally ‘has saved you’] from Him, while the nine have only received the announcement of the cleansing of their leprosy. He no longer says a word about showing themselves to the priest. The Samaritan has found God. In the healing of his leprosy he has experienced the gracious power of God, a power he has recognized in Christ and because of what he has given glory to Him.

Luke 19:5

Cleansing of Ten Leprous Men

Luke reminds us again that the Lord is on His way to Jerusalem to die there. His route has been determined. On this route are Samaria and Galilee. The disciples are not mentioned. In the history with the ten leprous men it is about how someone becomes a worshiping disciple.

When the Lord enters a village, He meets ten leprous men. These men, in accordance with the law of the leper, remain standing at a distance (Leviticus 13:45-46). But instead of shouting ‘unclean, unclean’, they call to the Lord that He will have mercy on them. They shout more in their distress than in faith. Yet that is enough to draw His attention to them.

And He does not only hear them; He also sees them. He sees how miserable they are. He does not speak a word of healing, as in a previous case of healing, nor does He touch them (cf. Luke 5:13). He orders them to go to the priests and show themselves to them. He sends them to the priests who will soon condemn Him to death (Matthew 26:66; Mark 14:64). His command means as much as ‘you are healed’. It would have been useless to have them declared unclean by the priest. They knew that.

They accept the word of the Lord and go away in that conviction and are healed on the way. The Lord, by His command, challenges the faith of these men, while also maintaining the prescriptions of the law for those under the law. The law requires that a person who has been healed from the plague of leprosy, without saying how this healing could happen, will show himself to the priest to be cleansed. This is carefully described in detail in Leviticus 14.

It is an important prescription that these lepers must follow, for thus it becomes a testimony of the power of God now at work on earth. For, of course, the question will arise: How are these lepers healed? This will in this case immediately draw attention to the fact that the Christ of God is present and that He truly reveals the power of God in grace.

They have to go first. They do not see anything on their bodies when they are told to go, but when they go, it happens that they are cleansed. When one of the ten, a Samaritan, sees that he is healed, he does not walk on to the priests. He returns to the Lord, for in Him He has found God. He acknowledges that Christ is the source of God’s blessing.

The Samaritan is outside Judaism and therefore not entangled in the traditions with which the Pharisees imprison the people. He is therefore free to go back to the Lord. The other nine could say that he is presumptuous, disobedient, and they are not. For they act according to the word of the Lord and he doesn’t do that. He told them clearly that they had to go and show themselves to the priests. However, he is the only one who understands that the Lord Jesus is God. Therefore he goes back to show himself to Him, to throw himself down before Him at His feet and to thank Him. He no longer has to stand at a distance.

The Lord sees the one and asks for the nine others. He has cleansed all ten of them of their leprosy, but the nine have only benefited from His power and are content to remain Jews. They do not leave the old sheepfold, but remain locked up in the legal system. Neither in Him nor in the power of God have they seen anything attractive. After having experienced the advantage of it, they carry on in the same old way. There is no thanks to Him in them.

The Lord asks where they are, a question that still has to be asked today. Where do Christians still come together with the aim of worshiping Him and God for the great work that He accomplished on the cross for their cleansing?

He emphasizes the difference between the nine and the one by asking for it, more by remarking, that only this one stranger gives glory to God. He expresses His disappointment that the nine Jews, the members of His people, did not go to God. At the same time He emphasizes the gratitude of him who stands outside the people of God, but has now in reality become part of them.

The Lord has an additional blessing for the Samaritan, for only he receives the word of salvation [‘has made you well’ is literally ‘has saved you’] from Him, while the nine have only received the announcement of the cleansing of their leprosy. He no longer says a word about showing themselves to the priest. The Samaritan has found God. In the healing of his leprosy he has experienced the gracious power of God, a power he has recognized in Christ and because of what he has given glory to Him.

Luke 19:6

The Kingdom of God Is in Christ

The Pharisees have a question. They want to know when the kingdom of God will come. They think, they are ready for the kingdom. They think, the question is only when the kingdom will be ready for them. It is a question of blind unbelief. It’s like asking for a sign. They have no eyes to see, because they are blind and because they are blind, they do not see the kingdom of God, because it “is not coming with signs to be observed“. By this, the Lord means that it does not come in external power and glory.

Yet He has provided an abundance of evidence that the kingdom of God is present among them, because it is present in His Person. However, they do not recognize God’s King in Him, although He revealed the true power of the kingdom in the many victories over satan and over all the consequences of sin in this world. The true power of the kingdom is revealed in the dependent and obedient Man, in the never failing power of God that is working through Him.

They are blind to all of this. They do not appreciate it because they do not appreciate God. As a people they long for what would exalt them and destroy the enemies, but they do not long for what will glorify God and humiliate man. Therefore, the Lord shows them in His answer that, from the time of His rejection until He returns to glory, it is not a matter of “’Look, here [it is]!’ or, ‘There [it is]!’”, but of faith to acknowledge the glory of His Person and to see that the power working in Him is the power of God.

The kingdom of God is in their midst and they do not see it because they do not see Him. They think little of the Lord Jesus. This is the downfall for anyone who hears the testimony, but refuses to accept it.

Luke speaks of the kingdom of God, not of the kingdom of heaven. Only Matthew speaks of the kingdom of heaven, and he says nowhere, as long as the Lord was on earth, that the kingdom of heaven had come. He does say, however, in accordance with what Luke says here, that the Lord said: “But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you” (Matthew 12:28).

The kingdom of God was present when Christ was on earth. He proved this by revealing the power of the Spirit in countless victories over satan. The kingdom of heaven came only after He went to heaven, and from heaven began His hidden reign over the earth. When He returns in glory, He will exercise that government in public form, and there will be no difference between the kingdom of God and the kingdom of heaven. Then will the kingdom come in power and glory and be established.

Luke 19:7

The Kingdom of God Is in Christ

The Pharisees have a question. They want to know when the kingdom of God will come. They think, they are ready for the kingdom. They think, the question is only when the kingdom will be ready for them. It is a question of blind unbelief. It’s like asking for a sign. They have no eyes to see, because they are blind and because they are blind, they do not see the kingdom of God, because it “is not coming with signs to be observed“. By this, the Lord means that it does not come in external power and glory.

Yet He has provided an abundance of evidence that the kingdom of God is present among them, because it is present in His Person. However, they do not recognize God’s King in Him, although He revealed the true power of the kingdom in the many victories over satan and over all the consequences of sin in this world. The true power of the kingdom is revealed in the dependent and obedient Man, in the never failing power of God that is working through Him.

They are blind to all of this. They do not appreciate it because they do not appreciate God. As a people they long for what would exalt them and destroy the enemies, but they do not long for what will glorify God and humiliate man. Therefore, the Lord shows them in His answer that, from the time of His rejection until He returns to glory, it is not a matter of “’Look, here [it is]!’ or, ‘There [it is]!’”, but of faith to acknowledge the glory of His Person and to see that the power working in Him is the power of God.

The kingdom of God is in their midst and they do not see it because they do not see Him. They think little of the Lord Jesus. This is the downfall for anyone who hears the testimony, but refuses to accept it.

Luke speaks of the kingdom of God, not of the kingdom of heaven. Only Matthew speaks of the kingdom of heaven, and he says nowhere, as long as the Lord was on earth, that the kingdom of heaven had come. He does say, however, in accordance with what Luke says here, that the Lord said: “But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you” (Matthew 12:28).

The kingdom of God was present when Christ was on earth. He proved this by revealing the power of the Spirit in countless victories over satan. The kingdom of heaven came only after He went to heaven, and from heaven began His hidden reign over the earth. When He returns in glory, He will exercise that government in public form, and there will be no difference between the kingdom of God and the kingdom of heaven. Then will the kingdom come in power and glory and be established.

Luke 19:8

The Days of the Son of Man

The Lord addresses the word to His disciples. For the Pharisees, He has no further information about the kingdom. For His disciples He does have further teaching about the kingdom of God in its future form and even more about the days that precede it. These will be days when they will long for one of those days they enjoyed during the time of the Lord’s presence on earth.

To His disciples He can speak freely about the future form of the kingdom, that is the form to which the thinking of the Pharisees was limited. The disciples had accepted the Lord by faith, and however little insight they might have, they understood that the kingdom of God was among them. Therefore He can give them Divine light about the future, when He will visibly establish the kingdom.

He warns them not to be deceived. Just before His coming there will be many false christs who present themselves as the promised Messiah. He points out that one will say: “Look there! Look here!” He has just said to the Pharisees that this will not be said (Luke 17:21) because He, the King of God, stood before them in Person.

The Lord gives His disciples insight into the way He comes. They don’t have to listen to all kinds of misleading voices, because when He comes, it will be unmistakably clear that it’s Him. They don’t have to think they should search for Him, as if He will be somewhere in a hidden place. He comes like lightning lightens over the whole earth. Every eye will see Him (Revelation 1:7). No one will have to tell another that He is there. His glory and majesty will then be perceptible to all, while His glory can now only be seen by faith (John 1:14). Then it is “His day”.

Before that, He must first suffer a lot and be rejected by this generation. Their wickedness and rebellion against God must reach their summit. Then comes the judgment.

Luke 19:9

The Days of the Son of Man

The Lord addresses the word to His disciples. For the Pharisees, He has no further information about the kingdom. For His disciples He does have further teaching about the kingdom of God in its future form and even more about the days that precede it. These will be days when they will long for one of those days they enjoyed during the time of the Lord’s presence on earth.

To His disciples He can speak freely about the future form of the kingdom, that is the form to which the thinking of the Pharisees was limited. The disciples had accepted the Lord by faith, and however little insight they might have, they understood that the kingdom of God was among them. Therefore He can give them Divine light about the future, when He will visibly establish the kingdom.

He warns them not to be deceived. Just before His coming there will be many false christs who present themselves as the promised Messiah. He points out that one will say: “Look there! Look here!” He has just said to the Pharisees that this will not be said (Luke 17:21) because He, the King of God, stood before them in Person.

The Lord gives His disciples insight into the way He comes. They don’t have to listen to all kinds of misleading voices, because when He comes, it will be unmistakably clear that it’s Him. They don’t have to think they should search for Him, as if He will be somewhere in a hidden place. He comes like lightning lightens over the whole earth. Every eye will see Him (Revelation 1:7). No one will have to tell another that He is there. His glory and majesty will then be perceptible to all, while His glory can now only be seen by faith (John 1:14). Then it is “His day”.

Before that, He must first suffer a lot and be rejected by this generation. Their wickedness and rebellion against God must reach their summit. Then comes the judgment.

Luke 19:10

The Days of the Son of Man

The Lord addresses the word to His disciples. For the Pharisees, He has no further information about the kingdom. For His disciples He does have further teaching about the kingdom of God in its future form and even more about the days that precede it. These will be days when they will long for one of those days they enjoyed during the time of the Lord’s presence on earth.

To His disciples He can speak freely about the future form of the kingdom, that is the form to which the thinking of the Pharisees was limited. The disciples had accepted the Lord by faith, and however little insight they might have, they understood that the kingdom of God was among them. Therefore He can give them Divine light about the future, when He will visibly establish the kingdom.

He warns them not to be deceived. Just before His coming there will be many false christs who present themselves as the promised Messiah. He points out that one will say: “Look there! Look here!” He has just said to the Pharisees that this will not be said (Luke 17:21) because He, the King of God, stood before them in Person.

The Lord gives His disciples insight into the way He comes. They don’t have to listen to all kinds of misleading voices, because when He comes, it will be unmistakably clear that it’s Him. They don’t have to think they should search for Him, as if He will be somewhere in a hidden place. He comes like lightning lightens over the whole earth. Every eye will see Him (Revelation 1:7). No one will have to tell another that He is there. His glory and majesty will then be perceptible to all, while His glory can now only be seen by faith (John 1:14). Then it is “His day”.

Before that, He must first suffer a lot and be rejected by this generation. Their wickedness and rebellion against God must reach their summit. Then comes the judgment.

Luke 19:11

The Days of the Son of Man

The Lord addresses the word to His disciples. For the Pharisees, He has no further information about the kingdom. For His disciples He does have further teaching about the kingdom of God in its future form and even more about the days that precede it. These will be days when they will long for one of those days they enjoyed during the time of the Lord’s presence on earth.

To His disciples He can speak freely about the future form of the kingdom, that is the form to which the thinking of the Pharisees was limited. The disciples had accepted the Lord by faith, and however little insight they might have, they understood that the kingdom of God was among them. Therefore He can give them Divine light about the future, when He will visibly establish the kingdom.

He warns them not to be deceived. Just before His coming there will be many false christs who present themselves as the promised Messiah. He points out that one will say: “Look there! Look here!” He has just said to the Pharisees that this will not be said (Luke 17:21) because He, the King of God, stood before them in Person.

The Lord gives His disciples insight into the way He comes. They don’t have to listen to all kinds of misleading voices, because when He comes, it will be unmistakably clear that it’s Him. They don’t have to think they should search for Him, as if He will be somewhere in a hidden place. He comes like lightning lightens over the whole earth. Every eye will see Him (Revelation 1:7). No one will have to tell another that He is there. His glory and majesty will then be perceptible to all, while His glory can now only be seen by faith (John 1:14). Then it is “His day”.

Before that, He must first suffer a lot and be rejected by this generation. Their wickedness and rebellion against God must reach their summit. Then comes the judgment.

Luke 19:12

The Days of Noah and of Lot

The Lord compares the days of the Son of Man with the days of Noah. Then people lived their own lives in a way that God had to say that the earth was corrupt in His sight and that it was filled with violence (Genesis 6:11-12). The days of the Son of Man are the days when He exercises His dominion as the Son of Man over creation. That reign will begin with the righteous judgment of sin.

In Luke 17:22, “the days of the Son of Man” means the days when the Lord Jesus was on earth. In Luke 17:26, “the days of the Son of Man” are the days preceding His second coming to earth. These are the days in which we also live. Next comes “His day” (Luke 17:24), the period that refers to His reign in glory.

That we too live in the days before His coming, we see from the references to the days of Noah and of Lot. Those days were characterized by the same things that characterize our days. The Lord describes the life of the days of Noah from a different perspective than in the book of Genesis. He points to the everyday life of ordinary people. That life consisted of eating and drinking and marrying. You might ask yourself why this should be judged. Surely, these are not sinful things, but all ordinances instituted by God Himself, aren’t they? That is true, but when these things make up man’s life and they have excluded God from their world, they are evil activities. Therefore the judgment has come on all, no one has escaped.

The Lord also refers to the days of Lot. We know from the book of Genesis what kind of a depraved city Lot lived in. But also here the Lord presents Sodom as a city in which people lived to whom the daily activities consisted of various activities that were not in themselves wrong or sinful. Remarkable is that He no longer speaks about marriage. That had been discarded in wicked Sodom.

Judgment comes because they do all ordinary activities without even giving God a place whatever in them. Ban God from daily life and judgment comes. Sodom has experienced that. Lot could be saved with difficulty. He even had to be dragged along (Genesis 19:16), because he delayed leaving Sodom. The judgment has come on all, no one has escaped.

The judgment on the earth and the judgment on Sodom, the two examples of total and final judgment, represent the situation that will also arise on the day the Lord Jesus appears as the Son of Man. In the case of Noah, a warning has preceded it. For one hundred and twenty years he built on the ark and all this time he preached that the judgment would come (2 Peter 2:5), but they did not believe him. Therefore, the judgment for all those people has suddenly come. The judgment on Sodom has also suddenly come, with only a warning for Lot and his family. Likewise, the coming of the Son of Man to judge will suddenly take place (1 Thessalonians 5:3). Then will all those who have corrupted the earth become corrupt (Revelation 11:18).

When the Son of Man comes, there is no time to lose. Then it will become clear what the heart is focused on. The Lord warns not to consider anything important. Any delay in fleeing is fatal. Delay is caused when someone thinks of valuable things he has at home. Wherever someone is, there is only one thing important at that moment and that is saving his life. Anyone who, despite the seriousness of the situation, chooses for his goods, proves that these things are idols for them. They have him in control. The result is that he dies.

Faithfulness to the Lord and to His testimony shall be true and saving wisdom. Anyone who considers some earthly possession more important than his life will lose his life. The Lord remembers to the wife of Lot. She could not come loose from Sodom in her heart, and that was fatal to her (Genesis 19:17; 26). Her heart was at the place where God brought judgment.

How is that with us? He who thinks he can hold on to life in this world, while the Lord says he must let go of it, will lose his life. Whoever lets go of his life and gives it into the hand of the Lord, will be allowed to preserve it.

Luke 19:13

The Days of Noah and of Lot

The Lord compares the days of the Son of Man with the days of Noah. Then people lived their own lives in a way that God had to say that the earth was corrupt in His sight and that it was filled with violence (Genesis 6:11-12). The days of the Son of Man are the days when He exercises His dominion as the Son of Man over creation. That reign will begin with the righteous judgment of sin.

In Luke 17:22, “the days of the Son of Man” means the days when the Lord Jesus was on earth. In Luke 17:26, “the days of the Son of Man” are the days preceding His second coming to earth. These are the days in which we also live. Next comes “His day” (Luke 17:24), the period that refers to His reign in glory.

That we too live in the days before His coming, we see from the references to the days of Noah and of Lot. Those days were characterized by the same things that characterize our days. The Lord describes the life of the days of Noah from a different perspective than in the book of Genesis. He points to the everyday life of ordinary people. That life consisted of eating and drinking and marrying. You might ask yourself why this should be judged. Surely, these are not sinful things, but all ordinances instituted by God Himself, aren’t they? That is true, but when these things make up man’s life and they have excluded God from their world, they are evil activities. Therefore the judgment has come on all, no one has escaped.

The Lord also refers to the days of Lot. We know from the book of Genesis what kind of a depraved city Lot lived in. But also here the Lord presents Sodom as a city in which people lived to whom the daily activities consisted of various activities that were not in themselves wrong or sinful. Remarkable is that He no longer speaks about marriage. That had been discarded in wicked Sodom.

Judgment comes because they do all ordinary activities without even giving God a place whatever in them. Ban God from daily life and judgment comes. Sodom has experienced that. Lot could be saved with difficulty. He even had to be dragged along (Genesis 19:16), because he delayed leaving Sodom. The judgment has come on all, no one has escaped.

The judgment on the earth and the judgment on Sodom, the two examples of total and final judgment, represent the situation that will also arise on the day the Lord Jesus appears as the Son of Man. In the case of Noah, a warning has preceded it. For one hundred and twenty years he built on the ark and all this time he preached that the judgment would come (2 Peter 2:5), but they did not believe him. Therefore, the judgment for all those people has suddenly come. The judgment on Sodom has also suddenly come, with only a warning for Lot and his family. Likewise, the coming of the Son of Man to judge will suddenly take place (1 Thessalonians 5:3). Then will all those who have corrupted the earth become corrupt (Revelation 11:18).

When the Son of Man comes, there is no time to lose. Then it will become clear what the heart is focused on. The Lord warns not to consider anything important. Any delay in fleeing is fatal. Delay is caused when someone thinks of valuable things he has at home. Wherever someone is, there is only one thing important at that moment and that is saving his life. Anyone who, despite the seriousness of the situation, chooses for his goods, proves that these things are idols for them. They have him in control. The result is that he dies.

Faithfulness to the Lord and to His testimony shall be true and saving wisdom. Anyone who considers some earthly possession more important than his life will lose his life. The Lord remembers to the wife of Lot. She could not come loose from Sodom in her heart, and that was fatal to her (Genesis 19:17; 26). Her heart was at the place where God brought judgment.

How is that with us? He who thinks he can hold on to life in this world, while the Lord says he must let go of it, will lose his life. Whoever lets go of his life and gives it into the hand of the Lord, will be allowed to preserve it.

Luke 19:14

The Days of Noah and of Lot

The Lord compares the days of the Son of Man with the days of Noah. Then people lived their own lives in a way that God had to say that the earth was corrupt in His sight and that it was filled with violence (Genesis 6:11-12). The days of the Son of Man are the days when He exercises His dominion as the Son of Man over creation. That reign will begin with the righteous judgment of sin.

In Luke 17:22, “the days of the Son of Man” means the days when the Lord Jesus was on earth. In Luke 17:26, “the days of the Son of Man” are the days preceding His second coming to earth. These are the days in which we also live. Next comes “His day” (Luke 17:24), the period that refers to His reign in glory.

That we too live in the days before His coming, we see from the references to the days of Noah and of Lot. Those days were characterized by the same things that characterize our days. The Lord describes the life of the days of Noah from a different perspective than in the book of Genesis. He points to the everyday life of ordinary people. That life consisted of eating and drinking and marrying. You might ask yourself why this should be judged. Surely, these are not sinful things, but all ordinances instituted by God Himself, aren’t they? That is true, but when these things make up man’s life and they have excluded God from their world, they are evil activities. Therefore the judgment has come on all, no one has escaped.

The Lord also refers to the days of Lot. We know from the book of Genesis what kind of a depraved city Lot lived in. But also here the Lord presents Sodom as a city in which people lived to whom the daily activities consisted of various activities that were not in themselves wrong or sinful. Remarkable is that He no longer speaks about marriage. That had been discarded in wicked Sodom.

Judgment comes because they do all ordinary activities without even giving God a place whatever in them. Ban God from daily life and judgment comes. Sodom has experienced that. Lot could be saved with difficulty. He even had to be dragged along (Genesis 19:16), because he delayed leaving Sodom. The judgment has come on all, no one has escaped.

The judgment on the earth and the judgment on Sodom, the two examples of total and final judgment, represent the situation that will also arise on the day the Lord Jesus appears as the Son of Man. In the case of Noah, a warning has preceded it. For one hundred and twenty years he built on the ark and all this time he preached that the judgment would come (2 Peter 2:5), but they did not believe him. Therefore, the judgment for all those people has suddenly come. The judgment on Sodom has also suddenly come, with only a warning for Lot and his family. Likewise, the coming of the Son of Man to judge will suddenly take place (1 Thessalonians 5:3). Then will all those who have corrupted the earth become corrupt (Revelation 11:18).

When the Son of Man comes, there is no time to lose. Then it will become clear what the heart is focused on. The Lord warns not to consider anything important. Any delay in fleeing is fatal. Delay is caused when someone thinks of valuable things he has at home. Wherever someone is, there is only one thing important at that moment and that is saving his life. Anyone who, despite the seriousness of the situation, chooses for his goods, proves that these things are idols for them. They have him in control. The result is that he dies.

Faithfulness to the Lord and to His testimony shall be true and saving wisdom. Anyone who considers some earthly possession more important than his life will lose his life. The Lord remembers to the wife of Lot. She could not come loose from Sodom in her heart, and that was fatal to her (Genesis 19:17; 26). Her heart was at the place where God brought judgment.

How is that with us? He who thinks he can hold on to life in this world, while the Lord says he must let go of it, will lose his life. Whoever lets go of his life and gives it into the hand of the Lord, will be allowed to preserve it.

Luke 19:15

The Days of Noah and of Lot

The Lord compares the days of the Son of Man with the days of Noah. Then people lived their own lives in a way that God had to say that the earth was corrupt in His sight and that it was filled with violence (Genesis 6:11-12). The days of the Son of Man are the days when He exercises His dominion as the Son of Man over creation. That reign will begin with the righteous judgment of sin.

In Luke 17:22, “the days of the Son of Man” means the days when the Lord Jesus was on earth. In Luke 17:26, “the days of the Son of Man” are the days preceding His second coming to earth. These are the days in which we also live. Next comes “His day” (Luke 17:24), the period that refers to His reign in glory.

That we too live in the days before His coming, we see from the references to the days of Noah and of Lot. Those days were characterized by the same things that characterize our days. The Lord describes the life of the days of Noah from a different perspective than in the book of Genesis. He points to the everyday life of ordinary people. That life consisted of eating and drinking and marrying. You might ask yourself why this should be judged. Surely, these are not sinful things, but all ordinances instituted by God Himself, aren’t they? That is true, but when these things make up man’s life and they have excluded God from their world, they are evil activities. Therefore the judgment has come on all, no one has escaped.

The Lord also refers to the days of Lot. We know from the book of Genesis what kind of a depraved city Lot lived in. But also here the Lord presents Sodom as a city in which people lived to whom the daily activities consisted of various activities that were not in themselves wrong or sinful. Remarkable is that He no longer speaks about marriage. That had been discarded in wicked Sodom.

Judgment comes because they do all ordinary activities without even giving God a place whatever in them. Ban God from daily life and judgment comes. Sodom has experienced that. Lot could be saved with difficulty. He even had to be dragged along (Genesis 19:16), because he delayed leaving Sodom. The judgment has come on all, no one has escaped.

The judgment on the earth and the judgment on Sodom, the two examples of total and final judgment, represent the situation that will also arise on the day the Lord Jesus appears as the Son of Man. In the case of Noah, a warning has preceded it. For one hundred and twenty years he built on the ark and all this time he preached that the judgment would come (2 Peter 2:5), but they did not believe him. Therefore, the judgment for all those people has suddenly come. The judgment on Sodom has also suddenly come, with only a warning for Lot and his family. Likewise, the coming of the Son of Man to judge will suddenly take place (1 Thessalonians 5:3). Then will all those who have corrupted the earth become corrupt (Revelation 11:18).

When the Son of Man comes, there is no time to lose. Then it will become clear what the heart is focused on. The Lord warns not to consider anything important. Any delay in fleeing is fatal. Delay is caused when someone thinks of valuable things he has at home. Wherever someone is, there is only one thing important at that moment and that is saving his life. Anyone who, despite the seriousness of the situation, chooses for his goods, proves that these things are idols for them. They have him in control. The result is that he dies.

Faithfulness to the Lord and to His testimony shall be true and saving wisdom. Anyone who considers some earthly possession more important than his life will lose his life. The Lord remembers to the wife of Lot. She could not come loose from Sodom in her heart, and that was fatal to her (Genesis 19:17; 26). Her heart was at the place where God brought judgment.

How is that with us? He who thinks he can hold on to life in this world, while the Lord says he must let go of it, will lose his life. Whoever lets go of his life and gives it into the hand of the Lord, will be allowed to preserve it.

Luke 19:16

The Days of Noah and of Lot

The Lord compares the days of the Son of Man with the days of Noah. Then people lived their own lives in a way that God had to say that the earth was corrupt in His sight and that it was filled with violence (Genesis 6:11-12). The days of the Son of Man are the days when He exercises His dominion as the Son of Man over creation. That reign will begin with the righteous judgment of sin.

In Luke 17:22, “the days of the Son of Man” means the days when the Lord Jesus was on earth. In Luke 17:26, “the days of the Son of Man” are the days preceding His second coming to earth. These are the days in which we also live. Next comes “His day” (Luke 17:24), the period that refers to His reign in glory.

That we too live in the days before His coming, we see from the references to the days of Noah and of Lot. Those days were characterized by the same things that characterize our days. The Lord describes the life of the days of Noah from a different perspective than in the book of Genesis. He points to the everyday life of ordinary people. That life consisted of eating and drinking and marrying. You might ask yourself why this should be judged. Surely, these are not sinful things, but all ordinances instituted by God Himself, aren’t they? That is true, but when these things make up man’s life and they have excluded God from their world, they are evil activities. Therefore the judgment has come on all, no one has escaped.

The Lord also refers to the days of Lot. We know from the book of Genesis what kind of a depraved city Lot lived in. But also here the Lord presents Sodom as a city in which people lived to whom the daily activities consisted of various activities that were not in themselves wrong or sinful. Remarkable is that He no longer speaks about marriage. That had been discarded in wicked Sodom.

Judgment comes because they do all ordinary activities without even giving God a place whatever in them. Ban God from daily life and judgment comes. Sodom has experienced that. Lot could be saved with difficulty. He even had to be dragged along (Genesis 19:16), because he delayed leaving Sodom. The judgment has come on all, no one has escaped.

The judgment on the earth and the judgment on Sodom, the two examples of total and final judgment, represent the situation that will also arise on the day the Lord Jesus appears as the Son of Man. In the case of Noah, a warning has preceded it. For one hundred and twenty years he built on the ark and all this time he preached that the judgment would come (2 Peter 2:5), but they did not believe him. Therefore, the judgment for all those people has suddenly come. The judgment on Sodom has also suddenly come, with only a warning for Lot and his family. Likewise, the coming of the Son of Man to judge will suddenly take place (1 Thessalonians 5:3). Then will all those who have corrupted the earth become corrupt (Revelation 11:18).

When the Son of Man comes, there is no time to lose. Then it will become clear what the heart is focused on. The Lord warns not to consider anything important. Any delay in fleeing is fatal. Delay is caused when someone thinks of valuable things he has at home. Wherever someone is, there is only one thing important at that moment and that is saving his life. Anyone who, despite the seriousness of the situation, chooses for his goods, proves that these things are idols for them. They have him in control. The result is that he dies.

Faithfulness to the Lord and to His testimony shall be true and saving wisdom. Anyone who considers some earthly possession more important than his life will lose his life. The Lord remembers to the wife of Lot. She could not come loose from Sodom in her heart, and that was fatal to her (Genesis 19:17; 26). Her heart was at the place where God brought judgment.

How is that with us? He who thinks he can hold on to life in this world, while the Lord says he must let go of it, will lose his life. Whoever lets go of his life and gives it into the hand of the Lord, will be allowed to preserve it.

Luke 19:17

The Days of Noah and of Lot

The Lord compares the days of the Son of Man with the days of Noah. Then people lived their own lives in a way that God had to say that the earth was corrupt in His sight and that it was filled with violence (Genesis 6:11-12). The days of the Son of Man are the days when He exercises His dominion as the Son of Man over creation. That reign will begin with the righteous judgment of sin.

In Luke 17:22, “the days of the Son of Man” means the days when the Lord Jesus was on earth. In Luke 17:26, “the days of the Son of Man” are the days preceding His second coming to earth. These are the days in which we also live. Next comes “His day” (Luke 17:24), the period that refers to His reign in glory.

That we too live in the days before His coming, we see from the references to the days of Noah and of Lot. Those days were characterized by the same things that characterize our days. The Lord describes the life of the days of Noah from a different perspective than in the book of Genesis. He points to the everyday life of ordinary people. That life consisted of eating and drinking and marrying. You might ask yourself why this should be judged. Surely, these are not sinful things, but all ordinances instituted by God Himself, aren’t they? That is true, but when these things make up man’s life and they have excluded God from their world, they are evil activities. Therefore the judgment has come on all, no one has escaped.

The Lord also refers to the days of Lot. We know from the book of Genesis what kind of a depraved city Lot lived in. But also here the Lord presents Sodom as a city in which people lived to whom the daily activities consisted of various activities that were not in themselves wrong or sinful. Remarkable is that He no longer speaks about marriage. That had been discarded in wicked Sodom.

Judgment comes because they do all ordinary activities without even giving God a place whatever in them. Ban God from daily life and judgment comes. Sodom has experienced that. Lot could be saved with difficulty. He even had to be dragged along (Genesis 19:16), because he delayed leaving Sodom. The judgment has come on all, no one has escaped.

The judgment on the earth and the judgment on Sodom, the two examples of total and final judgment, represent the situation that will also arise on the day the Lord Jesus appears as the Son of Man. In the case of Noah, a warning has preceded it. For one hundred and twenty years he built on the ark and all this time he preached that the judgment would come (2 Peter 2:5), but they did not believe him. Therefore, the judgment for all those people has suddenly come. The judgment on Sodom has also suddenly come, with only a warning for Lot and his family. Likewise, the coming of the Son of Man to judge will suddenly take place (1 Thessalonians 5:3). Then will all those who have corrupted the earth become corrupt (Revelation 11:18).

When the Son of Man comes, there is no time to lose. Then it will become clear what the heart is focused on. The Lord warns not to consider anything important. Any delay in fleeing is fatal. Delay is caused when someone thinks of valuable things he has at home. Wherever someone is, there is only one thing important at that moment and that is saving his life. Anyone who, despite the seriousness of the situation, chooses for his goods, proves that these things are idols for them. They have him in control. The result is that he dies.

Faithfulness to the Lord and to His testimony shall be true and saving wisdom. Anyone who considers some earthly possession more important than his life will lose his life. The Lord remembers to the wife of Lot. She could not come loose from Sodom in her heart, and that was fatal to her (Genesis 19:17; 26). Her heart was at the place where God brought judgment.

How is that with us? He who thinks he can hold on to life in this world, while the Lord says he must let go of it, will lose his life. Whoever lets go of his life and gives it into the hand of the Lord, will be allowed to preserve it.

Luke 19:18

The Days of Noah and of Lot

The Lord compares the days of the Son of Man with the days of Noah. Then people lived their own lives in a way that God had to say that the earth was corrupt in His sight and that it was filled with violence (Genesis 6:11-12). The days of the Son of Man are the days when He exercises His dominion as the Son of Man over creation. That reign will begin with the righteous judgment of sin.

In Luke 17:22, “the days of the Son of Man” means the days when the Lord Jesus was on earth. In Luke 17:26, “the days of the Son of Man” are the days preceding His second coming to earth. These are the days in which we also live. Next comes “His day” (Luke 17:24), the period that refers to His reign in glory.

That we too live in the days before His coming, we see from the references to the days of Noah and of Lot. Those days were characterized by the same things that characterize our days. The Lord describes the life of the days of Noah from a different perspective than in the book of Genesis. He points to the everyday life of ordinary people. That life consisted of eating and drinking and marrying. You might ask yourself why this should be judged. Surely, these are not sinful things, but all ordinances instituted by God Himself, aren’t they? That is true, but when these things make up man’s life and they have excluded God from their world, they are evil activities. Therefore the judgment has come on all, no one has escaped.

The Lord also refers to the days of Lot. We know from the book of Genesis what kind of a depraved city Lot lived in. But also here the Lord presents Sodom as a city in which people lived to whom the daily activities consisted of various activities that were not in themselves wrong or sinful. Remarkable is that He no longer speaks about marriage. That had been discarded in wicked Sodom.

Judgment comes because they do all ordinary activities without even giving God a place whatever in them. Ban God from daily life and judgment comes. Sodom has experienced that. Lot could be saved with difficulty. He even had to be dragged along (Genesis 19:16), because he delayed leaving Sodom. The judgment has come on all, no one has escaped.

The judgment on the earth and the judgment on Sodom, the two examples of total and final judgment, represent the situation that will also arise on the day the Lord Jesus appears as the Son of Man. In the case of Noah, a warning has preceded it. For one hundred and twenty years he built on the ark and all this time he preached that the judgment would come (2 Peter 2:5), but they did not believe him. Therefore, the judgment for all those people has suddenly come. The judgment on Sodom has also suddenly come, with only a warning for Lot and his family. Likewise, the coming of the Son of Man to judge will suddenly take place (1 Thessalonians 5:3). Then will all those who have corrupted the earth become corrupt (Revelation 11:18).

When the Son of Man comes, there is no time to lose. Then it will become clear what the heart is focused on. The Lord warns not to consider anything important. Any delay in fleeing is fatal. Delay is caused when someone thinks of valuable things he has at home. Wherever someone is, there is only one thing important at that moment and that is saving his life. Anyone who, despite the seriousness of the situation, chooses for his goods, proves that these things are idols for them. They have him in control. The result is that he dies.

Faithfulness to the Lord and to His testimony shall be true and saving wisdom. Anyone who considers some earthly possession more important than his life will lose his life. The Lord remembers to the wife of Lot. She could not come loose from Sodom in her heart, and that was fatal to her (Genesis 19:17; 26). Her heart was at the place where God brought judgment.

How is that with us? He who thinks he can hold on to life in this world, while the Lord says he must let go of it, will lose his life. Whoever lets go of his life and gives it into the hand of the Lord, will be allowed to preserve it.

Luke 19:19

The Days of Noah and of Lot

The Lord compares the days of the Son of Man with the days of Noah. Then people lived their own lives in a way that God had to say that the earth was corrupt in His sight and that it was filled with violence (Genesis 6:11-12). The days of the Son of Man are the days when He exercises His dominion as the Son of Man over creation. That reign will begin with the righteous judgment of sin.

In Luke 17:22, “the days of the Son of Man” means the days when the Lord Jesus was on earth. In Luke 17:26, “the days of the Son of Man” are the days preceding His second coming to earth. These are the days in which we also live. Next comes “His day” (Luke 17:24), the period that refers to His reign in glory.

That we too live in the days before His coming, we see from the references to the days of Noah and of Lot. Those days were characterized by the same things that characterize our days. The Lord describes the life of the days of Noah from a different perspective than in the book of Genesis. He points to the everyday life of ordinary people. That life consisted of eating and drinking and marrying. You might ask yourself why this should be judged. Surely, these are not sinful things, but all ordinances instituted by God Himself, aren’t they? That is true, but when these things make up man’s life and they have excluded God from their world, they are evil activities. Therefore the judgment has come on all, no one has escaped.

The Lord also refers to the days of Lot. We know from the book of Genesis what kind of a depraved city Lot lived in. But also here the Lord presents Sodom as a city in which people lived to whom the daily activities consisted of various activities that were not in themselves wrong or sinful. Remarkable is that He no longer speaks about marriage. That had been discarded in wicked Sodom.

Judgment comes because they do all ordinary activities without even giving God a place whatever in them. Ban God from daily life and judgment comes. Sodom has experienced that. Lot could be saved with difficulty. He even had to be dragged along (Genesis 19:16), because he delayed leaving Sodom. The judgment has come on all, no one has escaped.

The judgment on the earth and the judgment on Sodom, the two examples of total and final judgment, represent the situation that will also arise on the day the Lord Jesus appears as the Son of Man. In the case of Noah, a warning has preceded it. For one hundred and twenty years he built on the ark and all this time he preached that the judgment would come (2 Peter 2:5), but they did not believe him. Therefore, the judgment for all those people has suddenly come. The judgment on Sodom has also suddenly come, with only a warning for Lot and his family. Likewise, the coming of the Son of Man to judge will suddenly take place (1 Thessalonians 5:3). Then will all those who have corrupted the earth become corrupt (Revelation 11:18).

When the Son of Man comes, there is no time to lose. Then it will become clear what the heart is focused on. The Lord warns not to consider anything important. Any delay in fleeing is fatal. Delay is caused when someone thinks of valuable things he has at home. Wherever someone is, there is only one thing important at that moment and that is saving his life. Anyone who, despite the seriousness of the situation, chooses for his goods, proves that these things are idols for them. They have him in control. The result is that he dies.

Faithfulness to the Lord and to His testimony shall be true and saving wisdom. Anyone who considers some earthly possession more important than his life will lose his life. The Lord remembers to the wife of Lot. She could not come loose from Sodom in her heart, and that was fatal to her (Genesis 19:17; 26). Her heart was at the place where God brought judgment.

How is that with us? He who thinks he can hold on to life in this world, while the Lord says he must let go of it, will lose his life. Whoever lets go of his life and gives it into the hand of the Lord, will be allowed to preserve it.

Luke 19:20

Taken or Left

God knows who really are disciples of the Lord Jesus and who are only disciples in appearance. Whosoever does not belong to Him, He takes by judgment. Those who do belong to Him will be left to enter the kingdom of peace.

In His judgment He distinguishes between the closest relationships, such as those of husband and wife who lie together in bed during the night. Another scene is that of two women grinding flour in the morning to bake bread. One of them will also be taken by the judgment, while the other will be left to enter the kingdom of peace. Another scene is the work on the field that two people are working on during the day. There, too, the separation takes place.

Thus we see three situations in which people will find themselves when the Lord appears suddenly: at night, in the morning and during the day. It shows that His coming is seen everywhere on earth. In one part of the hemisphere it is night and people lie on their bed, in the other hemisphere it is day and people are at work.

The character of the judgment makes it clear that this is not about the destruction of Jerusalem by Titus in the year 70. We see the hand of God Who knows to distinguish between what He must take by judgment and what He must leave to enter the realm of peace. Nor is it the judgment of the dead, but a judgment on earth: they are in a bed, at the mill, in the field.

The disciples ask where the judgment will take place. The Lord answers that it will be where the dead body, the bait, is. A dead body is a body without a spirit. It represents the wicked Israel that has rejected God in Christ. It is also every other dead body, wherever it is, because it is generally applicable to every human being individually. On anyone who has no life of God and is therefore a dead body, judgment will descend as vultures to whom prey does not escape because that prey is lifeless.

Luke 19:21

Taken or Left

God knows who really are disciples of the Lord Jesus and who are only disciples in appearance. Whosoever does not belong to Him, He takes by judgment. Those who do belong to Him will be left to enter the kingdom of peace.

In His judgment He distinguishes between the closest relationships, such as those of husband and wife who lie together in bed during the night. Another scene is that of two women grinding flour in the morning to bake bread. One of them will also be taken by the judgment, while the other will be left to enter the kingdom of peace. Another scene is the work on the field that two people are working on during the day. There, too, the separation takes place.

Thus we see three situations in which people will find themselves when the Lord appears suddenly: at night, in the morning and during the day. It shows that His coming is seen everywhere on earth. In one part of the hemisphere it is night and people lie on their bed, in the other hemisphere it is day and people are at work.

The character of the judgment makes it clear that this is not about the destruction of Jerusalem by Titus in the year 70. We see the hand of God Who knows to distinguish between what He must take by judgment and what He must leave to enter the realm of peace. Nor is it the judgment of the dead, but a judgment on earth: they are in a bed, at the mill, in the field.

The disciples ask where the judgment will take place. The Lord answers that it will be where the dead body, the bait, is. A dead body is a body without a spirit. It represents the wicked Israel that has rejected God in Christ. It is also every other dead body, wherever it is, because it is generally applicable to every human being individually. On anyone who has no life of God and is therefore a dead body, judgment will descend as vultures to whom prey does not escape because that prey is lifeless.

Luke 19:22

Taken or Left

God knows who really are disciples of the Lord Jesus and who are only disciples in appearance. Whosoever does not belong to Him, He takes by judgment. Those who do belong to Him will be left to enter the kingdom of peace.

In His judgment He distinguishes between the closest relationships, such as those of husband and wife who lie together in bed during the night. Another scene is that of two women grinding flour in the morning to bake bread. One of them will also be taken by the judgment, while the other will be left to enter the kingdom of peace. Another scene is the work on the field that two people are working on during the day. There, too, the separation takes place.

Thus we see three situations in which people will find themselves when the Lord appears suddenly: at night, in the morning and during the day. It shows that His coming is seen everywhere on earth. In one part of the hemisphere it is night and people lie on their bed, in the other hemisphere it is day and people are at work.

The character of the judgment makes it clear that this is not about the destruction of Jerusalem by Titus in the year 70. We see the hand of God Who knows to distinguish between what He must take by judgment and what He must leave to enter the realm of peace. Nor is it the judgment of the dead, but a judgment on earth: they are in a bed, at the mill, in the field.

The disciples ask where the judgment will take place. The Lord answers that it will be where the dead body, the bait, is. A dead body is a body without a spirit. It represents the wicked Israel that has rejected God in Christ. It is also every other dead body, wherever it is, because it is generally applicable to every human being individually. On anyone who has no life of God and is therefore a dead body, judgment will descend as vultures to whom prey does not escape because that prey is lifeless.

Luke 19:23

Taken or Left

God knows who really are disciples of the Lord Jesus and who are only disciples in appearance. Whosoever does not belong to Him, He takes by judgment. Those who do belong to Him will be left to enter the kingdom of peace.

In His judgment He distinguishes between the closest relationships, such as those of husband and wife who lie together in bed during the night. Another scene is that of two women grinding flour in the morning to bake bread. One of them will also be taken by the judgment, while the other will be left to enter the kingdom of peace. Another scene is the work on the field that two people are working on during the day. There, too, the separation takes place.

Thus we see three situations in which people will find themselves when the Lord appears suddenly: at night, in the morning and during the day. It shows that His coming is seen everywhere on earth. In one part of the hemisphere it is night and people lie on their bed, in the other hemisphere it is day and people are at work.

The character of the judgment makes it clear that this is not about the destruction of Jerusalem by Titus in the year 70. We see the hand of God Who knows to distinguish between what He must take by judgment and what He must leave to enter the realm of peace. Nor is it the judgment of the dead, but a judgment on earth: they are in a bed, at the mill, in the field.

The disciples ask where the judgment will take place. The Lord answers that it will be where the dead body, the bait, is. A dead body is a body without a spirit. It represents the wicked Israel that has rejected God in Christ. It is also every other dead body, wherever it is, because it is generally applicable to every human being individually. On anyone who has no life of God and is therefore a dead body, judgment will descend as vultures to whom prey does not escape because that prey is lifeless.

Luke 19:25

Parable of the Unrighteous Judge

In connection to what He said about the characteristics of the last days, the Lord, through a parable, places particular emphasis on the importance of persevering prayer. Prayer is the resource for the faithful in all times, but especially in the days of the Son of Man who are so similar to the days of Noah and the days of Lot. These are the days in which we live. That is why this parable is also full of teaching for us.

It is a question of persevering in prayer and not to lose heart if the answer is delayed. These are difficult times when faith is put to the test. Continuous prayer is the only thing that gives us the strength to persevere. It shows confidence in God, even if we have the appearance against us.

The Lord proposes a situation in which a judge plays a role who disregards the whole law. This judge does not love God nor his neighbor. To love God and neighbor is the summary of the law. And this man is a judge!

At a certain moment, a widow comes to him and asks for legal protection. She has an opponent who wants to exploit her. However, the judge does not want to give her legal protection. He cannot earn anything from this case. It is completely uninteresting to him. Nevertheless, the widow persists. After all, there is a result. He says to himself that he will do something for the woman, despite the fact that he does not fear God and does not respect man.

His consideration to give the widow legal protection is that he wants to get rid of her whining and prevent worse. He believes she will wear him out if he holds on to his refusal. That is why it is better to give her legal protection anyway. Then at least he is rid of her. He acts purely in his own interest.

The unjust judge does not represent God here, just as the unjust steward in Luke 16 does not represent a disciple. The Lord tells these parables in order to encourage His disciples powerfully and encouragingly to such an action in which they can count on a benevolent God.

Here the Lord Jesus wants to encourage them to always pray without losing heart, even though the answer seems to delay and evil increases. If an unjust judge comes to a verdict, even if it is in his own interest, will God then let the constant praying believer call without paying attention to it?

Real faith is heard in crying to God day and night, even though He waits with giving an answer. This is not to delay the promise, but because of the efficacy of His mercy by which He leads sinners to repentance, that they too may be saved (2 Peter 3:9). As far as the praying believer is concerned, he needs perseverance until the answer comes. If faith is found somewhere that is acceptable to Him Who seeks it, it will not be ashamed or disappointed.

But will the Son of Man find faith when He comes? How many disciples will there eventually be who truly hold on to the real trust in God? How many will live in the same faith that has become visible in the widow? We live in the end time with few real disciples, in which the real disciples are put under severe pressure to give up faith. Do we have the faith that God will really give us legal protection even though we have the appearance against us? Who are the truly righteous is made clear by the Lord in the following parable.

Luke 19:26

Parable of the Unrighteous Judge

In connection to what He said about the characteristics of the last days, the Lord, through a parable, places particular emphasis on the importance of persevering prayer. Prayer is the resource for the faithful in all times, but especially in the days of the Son of Man who are so similar to the days of Noah and the days of Lot. These are the days in which we live. That is why this parable is also full of teaching for us.

It is a question of persevering in prayer and not to lose heart if the answer is delayed. These are difficult times when faith is put to the test. Continuous prayer is the only thing that gives us the strength to persevere. It shows confidence in God, even if we have the appearance against us.

The Lord proposes a situation in which a judge plays a role who disregards the whole law. This judge does not love God nor his neighbor. To love God and neighbor is the summary of the law. And this man is a judge!

At a certain moment, a widow comes to him and asks for legal protection. She has an opponent who wants to exploit her. However, the judge does not want to give her legal protection. He cannot earn anything from this case. It is completely uninteresting to him. Nevertheless, the widow persists. After all, there is a result. He says to himself that he will do something for the woman, despite the fact that he does not fear God and does not respect man.

His consideration to give the widow legal protection is that he wants to get rid of her whining and prevent worse. He believes she will wear him out if he holds on to his refusal. That is why it is better to give her legal protection anyway. Then at least he is rid of her. He acts purely in his own interest.

The unjust judge does not represent God here, just as the unjust steward in Luke 16 does not represent a disciple. The Lord tells these parables in order to encourage His disciples powerfully and encouragingly to such an action in which they can count on a benevolent God.

Here the Lord Jesus wants to encourage them to always pray without losing heart, even though the answer seems to delay and evil increases. If an unjust judge comes to a verdict, even if it is in his own interest, will God then let the constant praying believer call without paying attention to it?

Real faith is heard in crying to God day and night, even though He waits with giving an answer. This is not to delay the promise, but because of the efficacy of His mercy by which He leads sinners to repentance, that they too may be saved (2 Peter 3:9). As far as the praying believer is concerned, he needs perseverance until the answer comes. If faith is found somewhere that is acceptable to Him Who seeks it, it will not be ashamed or disappointed.

But will the Son of Man find faith when He comes? How many disciples will there eventually be who truly hold on to the real trust in God? How many will live in the same faith that has become visible in the widow? We live in the end time with few real disciples, in which the real disciples are put under severe pressure to give up faith. Do we have the faith that God will really give us legal protection even though we have the appearance against us? Who are the truly righteous is made clear by the Lord in the following parable.

Luke 19:27

Parable of the Unrighteous Judge

In connection to what He said about the characteristics of the last days, the Lord, through a parable, places particular emphasis on the importance of persevering prayer. Prayer is the resource for the faithful in all times, but especially in the days of the Son of Man who are so similar to the days of Noah and the days of Lot. These are the days in which we live. That is why this parable is also full of teaching for us.

It is a question of persevering in prayer and not to lose heart if the answer is delayed. These are difficult times when faith is put to the test. Continuous prayer is the only thing that gives us the strength to persevere. It shows confidence in God, even if we have the appearance against us.

The Lord proposes a situation in which a judge plays a role who disregards the whole law. This judge does not love God nor his neighbor. To love God and neighbor is the summary of the law. And this man is a judge!

At a certain moment, a widow comes to him and asks for legal protection. She has an opponent who wants to exploit her. However, the judge does not want to give her legal protection. He cannot earn anything from this case. It is completely uninteresting to him. Nevertheless, the widow persists. After all, there is a result. He says to himself that he will do something for the woman, despite the fact that he does not fear God and does not respect man.

His consideration to give the widow legal protection is that he wants to get rid of her whining and prevent worse. He believes she will wear him out if he holds on to his refusal. That is why it is better to give her legal protection anyway. Then at least he is rid of her. He acts purely in his own interest.

The unjust judge does not represent God here, just as the unjust steward in Luke 16 does not represent a disciple. The Lord tells these parables in order to encourage His disciples powerfully and encouragingly to such an action in which they can count on a benevolent God.

Here the Lord Jesus wants to encourage them to always pray without losing heart, even though the answer seems to delay and evil increases. If an unjust judge comes to a verdict, even if it is in his own interest, will God then let the constant praying believer call without paying attention to it?

Real faith is heard in crying to God day and night, even though He waits with giving an answer. This is not to delay the promise, but because of the efficacy of His mercy by which He leads sinners to repentance, that they too may be saved (2 Peter 3:9). As far as the praying believer is concerned, he needs perseverance until the answer comes. If faith is found somewhere that is acceptable to Him Who seeks it, it will not be ashamed or disappointed.

But will the Son of Man find faith when He comes? How many disciples will there eventually be who truly hold on to the real trust in God? How many will live in the same faith that has become visible in the widow? We live in the end time with few real disciples, in which the real disciples are put under severe pressure to give up faith. Do we have the faith that God will really give us legal protection even though we have the appearance against us? Who are the truly righteous is made clear by the Lord in the following parable.

Luke 19:28

Parable of the Unrighteous Judge

In connection to what He said about the characteristics of the last days, the Lord, through a parable, places particular emphasis on the importance of persevering prayer. Prayer is the resource for the faithful in all times, but especially in the days of the Son of Man who are so similar to the days of Noah and the days of Lot. These are the days in which we live. That is why this parable is also full of teaching for us.

It is a question of persevering in prayer and not to lose heart if the answer is delayed. These are difficult times when faith is put to the test. Continuous prayer is the only thing that gives us the strength to persevere. It shows confidence in God, even if we have the appearance against us.

The Lord proposes a situation in which a judge plays a role who disregards the whole law. This judge does not love God nor his neighbor. To love God and neighbor is the summary of the law. And this man is a judge!

At a certain moment, a widow comes to him and asks for legal protection. She has an opponent who wants to exploit her. However, the judge does not want to give her legal protection. He cannot earn anything from this case. It is completely uninteresting to him. Nevertheless, the widow persists. After all, there is a result. He says to himself that he will do something for the woman, despite the fact that he does not fear God and does not respect man.

His consideration to give the widow legal protection is that he wants to get rid of her whining and prevent worse. He believes she will wear him out if he holds on to his refusal. That is why it is better to give her legal protection anyway. Then at least he is rid of her. He acts purely in his own interest.

The unjust judge does not represent God here, just as the unjust steward in Luke 16 does not represent a disciple. The Lord tells these parables in order to encourage His disciples powerfully and encouragingly to such an action in which they can count on a benevolent God.

Here the Lord Jesus wants to encourage them to always pray without losing heart, even though the answer seems to delay and evil increases. If an unjust judge comes to a verdict, even if it is in his own interest, will God then let the constant praying believer call without paying attention to it?

Real faith is heard in crying to God day and night, even though He waits with giving an answer. This is not to delay the promise, but because of the efficacy of His mercy by which He leads sinners to repentance, that they too may be saved (2 Peter 3:9). As far as the praying believer is concerned, he needs perseverance until the answer comes. If faith is found somewhere that is acceptable to Him Who seeks it, it will not be ashamed or disappointed.

But will the Son of Man find faith when He comes? How many disciples will there eventually be who truly hold on to the real trust in God? How many will live in the same faith that has become visible in the widow? We live in the end time with few real disciples, in which the real disciples are put under severe pressure to give up faith. Do we have the faith that God will really give us legal protection even though we have the appearance against us? Who are the truly righteous is made clear by the Lord in the following parable.

Luke 19:29

Parable of the Unrighteous Judge

In connection to what He said about the characteristics of the last days, the Lord, through a parable, places particular emphasis on the importance of persevering prayer. Prayer is the resource for the faithful in all times, but especially in the days of the Son of Man who are so similar to the days of Noah and the days of Lot. These are the days in which we live. That is why this parable is also full of teaching for us.

It is a question of persevering in prayer and not to lose heart if the answer is delayed. These are difficult times when faith is put to the test. Continuous prayer is the only thing that gives us the strength to persevere. It shows confidence in God, even if we have the appearance against us.

The Lord proposes a situation in which a judge plays a role who disregards the whole law. This judge does not love God nor his neighbor. To love God and neighbor is the summary of the law. And this man is a judge!

At a certain moment, a widow comes to him and asks for legal protection. She has an opponent who wants to exploit her. However, the judge does not want to give her legal protection. He cannot earn anything from this case. It is completely uninteresting to him. Nevertheless, the widow persists. After all, there is a result. He says to himself that he will do something for the woman, despite the fact that he does not fear God and does not respect man.

His consideration to give the widow legal protection is that he wants to get rid of her whining and prevent worse. He believes she will wear him out if he holds on to his refusal. That is why it is better to give her legal protection anyway. Then at least he is rid of her. He acts purely in his own interest.

The unjust judge does not represent God here, just as the unjust steward in Luke 16 does not represent a disciple. The Lord tells these parables in order to encourage His disciples powerfully and encouragingly to such an action in which they can count on a benevolent God.

Here the Lord Jesus wants to encourage them to always pray without losing heart, even though the answer seems to delay and evil increases. If an unjust judge comes to a verdict, even if it is in his own interest, will God then let the constant praying believer call without paying attention to it?

Real faith is heard in crying to God day and night, even though He waits with giving an answer. This is not to delay the promise, but because of the efficacy of His mercy by which He leads sinners to repentance, that they too may be saved (2 Peter 3:9). As far as the praying believer is concerned, he needs perseverance until the answer comes. If faith is found somewhere that is acceptable to Him Who seeks it, it will not be ashamed or disappointed.

But will the Son of Man find faith when He comes? How many disciples will there eventually be who truly hold on to the real trust in God? How many will live in the same faith that has become visible in the widow? We live in the end time with few real disciples, in which the real disciples are put under severe pressure to give up faith. Do we have the faith that God will really give us legal protection even though we have the appearance against us? Who are the truly righteous is made clear by the Lord in the following parable.

Luke 19:30

Parable of the Unrighteous Judge

In connection to what He said about the characteristics of the last days, the Lord, through a parable, places particular emphasis on the importance of persevering prayer. Prayer is the resource for the faithful in all times, but especially in the days of the Son of Man who are so similar to the days of Noah and the days of Lot. These are the days in which we live. That is why this parable is also full of teaching for us.

It is a question of persevering in prayer and not to lose heart if the answer is delayed. These are difficult times when faith is put to the test. Continuous prayer is the only thing that gives us the strength to persevere. It shows confidence in God, even if we have the appearance against us.

The Lord proposes a situation in which a judge plays a role who disregards the whole law. This judge does not love God nor his neighbor. To love God and neighbor is the summary of the law. And this man is a judge!

At a certain moment, a widow comes to him and asks for legal protection. She has an opponent who wants to exploit her. However, the judge does not want to give her legal protection. He cannot earn anything from this case. It is completely uninteresting to him. Nevertheless, the widow persists. After all, there is a result. He says to himself that he will do something for the woman, despite the fact that he does not fear God and does not respect man.

His consideration to give the widow legal protection is that he wants to get rid of her whining and prevent worse. He believes she will wear him out if he holds on to his refusal. That is why it is better to give her legal protection anyway. Then at least he is rid of her. He acts purely in his own interest.

The unjust judge does not represent God here, just as the unjust steward in Luke 16 does not represent a disciple. The Lord tells these parables in order to encourage His disciples powerfully and encouragingly to such an action in which they can count on a benevolent God.

Here the Lord Jesus wants to encourage them to always pray without losing heart, even though the answer seems to delay and evil increases. If an unjust judge comes to a verdict, even if it is in his own interest, will God then let the constant praying believer call without paying attention to it?

Real faith is heard in crying to God day and night, even though He waits with giving an answer. This is not to delay the promise, but because of the efficacy of His mercy by which He leads sinners to repentance, that they too may be saved (2 Peter 3:9). As far as the praying believer is concerned, he needs perseverance until the answer comes. If faith is found somewhere that is acceptable to Him Who seeks it, it will not be ashamed or disappointed.

But will the Son of Man find faith when He comes? How many disciples will there eventually be who truly hold on to the real trust in God? How many will live in the same faith that has become visible in the widow? We live in the end time with few real disciples, in which the real disciples are put under severe pressure to give up faith. Do we have the faith that God will really give us legal protection even though we have the appearance against us? Who are the truly righteous is made clear by the Lord in the following parable.

Luke 19:31

Parable of the Unrighteous Judge

In connection to what He said about the characteristics of the last days, the Lord, through a parable, places particular emphasis on the importance of persevering prayer. Prayer is the resource for the faithful in all times, but especially in the days of the Son of Man who are so similar to the days of Noah and the days of Lot. These are the days in which we live. That is why this parable is also full of teaching for us.

It is a question of persevering in prayer and not to lose heart if the answer is delayed. These are difficult times when faith is put to the test. Continuous prayer is the only thing that gives us the strength to persevere. It shows confidence in God, even if we have the appearance against us.

The Lord proposes a situation in which a judge plays a role who disregards the whole law. This judge does not love God nor his neighbor. To love God and neighbor is the summary of the law. And this man is a judge!

At a certain moment, a widow comes to him and asks for legal protection. She has an opponent who wants to exploit her. However, the judge does not want to give her legal protection. He cannot earn anything from this case. It is completely uninteresting to him. Nevertheless, the widow persists. After all, there is a result. He says to himself that he will do something for the woman, despite the fact that he does not fear God and does not respect man.

His consideration to give the widow legal protection is that he wants to get rid of her whining and prevent worse. He believes she will wear him out if he holds on to his refusal. That is why it is better to give her legal protection anyway. Then at least he is rid of her. He acts purely in his own interest.

The unjust judge does not represent God here, just as the unjust steward in Luke 16 does not represent a disciple. The Lord tells these parables in order to encourage His disciples powerfully and encouragingly to such an action in which they can count on a benevolent God.

Here the Lord Jesus wants to encourage them to always pray without losing heart, even though the answer seems to delay and evil increases. If an unjust judge comes to a verdict, even if it is in his own interest, will God then let the constant praying believer call without paying attention to it?

Real faith is heard in crying to God day and night, even though He waits with giving an answer. This is not to delay the promise, but because of the efficacy of His mercy by which He leads sinners to repentance, that they too may be saved (2 Peter 3:9). As far as the praying believer is concerned, he needs perseverance until the answer comes. If faith is found somewhere that is acceptable to Him Who seeks it, it will not be ashamed or disappointed.

But will the Son of Man find faith when He comes? How many disciples will there eventually be who truly hold on to the real trust in God? How many will live in the same faith that has become visible in the widow? We live in the end time with few real disciples, in which the real disciples are put under severe pressure to give up faith. Do we have the faith that God will really give us legal protection even though we have the appearance against us? Who are the truly righteous is made clear by the Lord in the following parable.

Luke 19:32

Parable of the Unrighteous Judge

In connection to what He said about the characteristics of the last days, the Lord, through a parable, places particular emphasis on the importance of persevering prayer. Prayer is the resource for the faithful in all times, but especially in the days of the Son of Man who are so similar to the days of Noah and the days of Lot. These are the days in which we live. That is why this parable is also full of teaching for us.

It is a question of persevering in prayer and not to lose heart if the answer is delayed. These are difficult times when faith is put to the test. Continuous prayer is the only thing that gives us the strength to persevere. It shows confidence in God, even if we have the appearance against us.

The Lord proposes a situation in which a judge plays a role who disregards the whole law. This judge does not love God nor his neighbor. To love God and neighbor is the summary of the law. And this man is a judge!

At a certain moment, a widow comes to him and asks for legal protection. She has an opponent who wants to exploit her. However, the judge does not want to give her legal protection. He cannot earn anything from this case. It is completely uninteresting to him. Nevertheless, the widow persists. After all, there is a result. He says to himself that he will do something for the woman, despite the fact that he does not fear God and does not respect man.

His consideration to give the widow legal protection is that he wants to get rid of her whining and prevent worse. He believes she will wear him out if he holds on to his refusal. That is why it is better to give her legal protection anyway. Then at least he is rid of her. He acts purely in his own interest.

The unjust judge does not represent God here, just as the unjust steward in Luke 16 does not represent a disciple. The Lord tells these parables in order to encourage His disciples powerfully and encouragingly to such an action in which they can count on a benevolent God.

Here the Lord Jesus wants to encourage them to always pray without losing heart, even though the answer seems to delay and evil increases. If an unjust judge comes to a verdict, even if it is in his own interest, will God then let the constant praying believer call without paying attention to it?

Real faith is heard in crying to God day and night, even though He waits with giving an answer. This is not to delay the promise, but because of the efficacy of His mercy by which He leads sinners to repentance, that they too may be saved (2 Peter 3:9). As far as the praying believer is concerned, he needs perseverance until the answer comes. If faith is found somewhere that is acceptable to Him Who seeks it, it will not be ashamed or disappointed.

But will the Son of Man find faith when He comes? How many disciples will there eventually be who truly hold on to the real trust in God? How many will live in the same faith that has become visible in the widow? We live in the end time with few real disciples, in which the real disciples are put under severe pressure to give up faith. Do we have the faith that God will really give us legal protection even though we have the appearance against us? Who are the truly righteous is made clear by the Lord in the following parable.

Luke 19:33

The Pharisee and the Tax Collector

In this parable the Lord again describes new character traits that are appropriate for the kingdom into which those who follow Him will enter. Self-righteousness is anything but a recommendation to enter the kingdom. People who trust themselves to be righteous have no need to pray. Nor do they lose heart and they do not need faith confidence that seeks God’s help in prayer.

The Lord tells this parable in view of those who think of themselves that they stand head and shoulders above others, while also looking down contemptuously on the others. He opposes two people who both go into the temple to pray. They are opposites of each other.

He first describes the Pharisee’s attitude and prayer. In him we recognize both the older son from Luke 15 and the rich man from Luke 16. In the tax collector we recognize both the younger son from Luke 15 and Lazarus from Luke 16. The Pharisee represents the religious world in the most respectable form. The tax collector represents people who have no honor to maintain, but whatever they may have been, now truly repentantly judge themselves and look forward to the mercy of God.

We read from both the Pharisee and the tax collector that they “stand”. However, there is a fine distinction contained in the form of the two verb forms, both of which are translated as ‘stand’. In the Pharisee’s case, it means that he has taken a place as someone automatically does when he addresses a gathering. He stand there. In the case of the tax collector it is the common expression for ‘standing’ in contrast to ‘sitting’.

Then the Lord speaks of the prayer of the Pharisee. He prays “to himself”, which seems to suppose that what he says is not heard by others. When we read his prayer, there is actually no question of praying, of asking anything of God. There is also no question of giving thanks to God for Whom He is. He is so very satisfied with himself that he is only commending himself to God. He thanks God for everything he is not.

Nor is there a confession of sins. There is not even an expression of any need, of anything he would need. He himself is the subject of his thanksgiving. He is not, like the others, violent and depraved, nor is he like the tax collector. When he talks about “this tax collector”, we hear a trace of contempt. To him that man is a despised tax collector because he is conspiring with the enemy.

Finally, he lists at length his own habits. He praises himself for his fasting and his excessive religious accuracy. Not that he makes false claims, not that he excludes God, but that he trusts in these things. They form the ground of his righteousness toward God. He thinks all this makes him a pleasure to God. Other people he doesn’t like. This is because he has never seen his own sins as God sees them. This Pharisee is a ‘believer’, but as someone who believes in himself tremendously.

How totally different are the attitude and prayer of the tax collector. The tax collector is standing some distance away. He feels like the leprous men of whom this also is said (Luke 17:12). He acknowledges his unworthiness to come near to God. He does not even dare to see God in the eyes, but stands with his head bent and beats his breast as a sign of deep remorse. He stands as a supplicant who begs God for mercy.

By calling himself “the sinner” he says as it were that he is the only sinner (cf. 1 Timothy 1:15). He does not generally say that he is ‘a’ sinner, as if he is one of many and wants to hide a bit in the crowd. He sees only himself and his own unworthiness and sinfulness in God’s eye.

At the same time he begs God for mercy. He does so without covering up anything of his sins. A person only appeals to grace if he is convinced that he does not deserve anything. In the word “merciful” used by the tax collector, the question of reconciliation is contained. There is no mercy with God without reconciliation.

The Lord justifies the tax collector because he has taken the right place toward God and he has given God the right place. The tax collector becomes justified because he has become a penitent. Justified means justice done, what meets justice. God declares that the tax collector has done justice through his confession as a sinner and as a result God declares the tax collector free from his sins.

In the letter to the Romans, Paul deals with the doctrine of the righteousness of God. There it becomes clear that the righteousness of God, that is being declared righteous by God, means that God declares of someone that he has never sinned. It is not an acquittal for example because the accusation is unfounded or because of lack of evidence, but He really declares him righteous. The righteous basis for this is that there is Another Who says that He has committed these sins and has also undergone the judgment for them.

Through this dealing of God based on His righteousness, the tax collector is truly free from the burden of his sins. This is the part of everyone who sincerely, like the tax collector, has confessed his sins and in faith sees the work of Christ as also accomplished for him and fully accepted by God.

The tax collector has humiliated himself and is thereby exalted at the heart of God. The Pharisee, “the other”, goes home very self-satisfied, but with an increase of his debt. He has exalted himself and will be humbled when he stands before the great white throne on which the Judge, the Lord Jesus, is sitting.

Luke 19:34

The Pharisee and the Tax Collector

In this parable the Lord again describes new character traits that are appropriate for the kingdom into which those who follow Him will enter. Self-righteousness is anything but a recommendation to enter the kingdom. People who trust themselves to be righteous have no need to pray. Nor do they lose heart and they do not need faith confidence that seeks God’s help in prayer.

The Lord tells this parable in view of those who think of themselves that they stand head and shoulders above others, while also looking down contemptuously on the others. He opposes two people who both go into the temple to pray. They are opposites of each other.

He first describes the Pharisee’s attitude and prayer. In him we recognize both the older son from Luke 15 and the rich man from Luke 16. In the tax collector we recognize both the younger son from Luke 15 and Lazarus from Luke 16. The Pharisee represents the religious world in the most respectable form. The tax collector represents people who have no honor to maintain, but whatever they may have been, now truly repentantly judge themselves and look forward to the mercy of God.

We read from both the Pharisee and the tax collector that they “stand”. However, there is a fine distinction contained in the form of the two verb forms, both of which are translated as ‘stand’. In the Pharisee’s case, it means that he has taken a place as someone automatically does when he addresses a gathering. He stand there. In the case of the tax collector it is the common expression for ‘standing’ in contrast to ‘sitting’.

Then the Lord speaks of the prayer of the Pharisee. He prays “to himself”, which seems to suppose that what he says is not heard by others. When we read his prayer, there is actually no question of praying, of asking anything of God. There is also no question of giving thanks to God for Whom He is. He is so very satisfied with himself that he is only commending himself to God. He thanks God for everything he is not.

Nor is there a confession of sins. There is not even an expression of any need, of anything he would need. He himself is the subject of his thanksgiving. He is not, like the others, violent and depraved, nor is he like the tax collector. When he talks about “this tax collector”, we hear a trace of contempt. To him that man is a despised tax collector because he is conspiring with the enemy.

Finally, he lists at length his own habits. He praises himself for his fasting and his excessive religious accuracy. Not that he makes false claims, not that he excludes God, but that he trusts in these things. They form the ground of his righteousness toward God. He thinks all this makes him a pleasure to God. Other people he doesn’t like. This is because he has never seen his own sins as God sees them. This Pharisee is a ‘believer’, but as someone who believes in himself tremendously.

How totally different are the attitude and prayer of the tax collector. The tax collector is standing some distance away. He feels like the leprous men of whom this also is said (Luke 17:12). He acknowledges his unworthiness to come near to God. He does not even dare to see God in the eyes, but stands with his head bent and beats his breast as a sign of deep remorse. He stands as a supplicant who begs God for mercy.

By calling himself “the sinner” he says as it were that he is the only sinner (cf. 1 Timothy 1:15). He does not generally say that he is ‘a’ sinner, as if he is one of many and wants to hide a bit in the crowd. He sees only himself and his own unworthiness and sinfulness in God’s eye.

At the same time he begs God for mercy. He does so without covering up anything of his sins. A person only appeals to grace if he is convinced that he does not deserve anything. In the word “merciful” used by the tax collector, the question of reconciliation is contained. There is no mercy with God without reconciliation.

The Lord justifies the tax collector because he has taken the right place toward God and he has given God the right place. The tax collector becomes justified because he has become a penitent. Justified means justice done, what meets justice. God declares that the tax collector has done justice through his confession as a sinner and as a result God declares the tax collector free from his sins.

In the letter to the Romans, Paul deals with the doctrine of the righteousness of God. There it becomes clear that the righteousness of God, that is being declared righteous by God, means that God declares of someone that he has never sinned. It is not an acquittal for example because the accusation is unfounded or because of lack of evidence, but He really declares him righteous. The righteous basis for this is that there is Another Who says that He has committed these sins and has also undergone the judgment for them.

Through this dealing of God based on His righteousness, the tax collector is truly free from the burden of his sins. This is the part of everyone who sincerely, like the tax collector, has confessed his sins and in faith sees the work of Christ as also accomplished for him and fully accepted by God.

The tax collector has humiliated himself and is thereby exalted at the heart of God. The Pharisee, “the other”, goes home very self-satisfied, but with an increase of his debt. He has exalted himself and will be humbled when he stands before the great white throne on which the Judge, the Lord Jesus, is sitting.

Luke 19:35

The Pharisee and the Tax Collector

In this parable the Lord again describes new character traits that are appropriate for the kingdom into which those who follow Him will enter. Self-righteousness is anything but a recommendation to enter the kingdom. People who trust themselves to be righteous have no need to pray. Nor do they lose heart and they do not need faith confidence that seeks God’s help in prayer.

The Lord tells this parable in view of those who think of themselves that they stand head and shoulders above others, while also looking down contemptuously on the others. He opposes two people who both go into the temple to pray. They are opposites of each other.

He first describes the Pharisee’s attitude and prayer. In him we recognize both the older son from Luke 15 and the rich man from Luke 16. In the tax collector we recognize both the younger son from Luke 15 and Lazarus from Luke 16. The Pharisee represents the religious world in the most respectable form. The tax collector represents people who have no honor to maintain, but whatever they may have been, now truly repentantly judge themselves and look forward to the mercy of God.

We read from both the Pharisee and the tax collector that they “stand”. However, there is a fine distinction contained in the form of the two verb forms, both of which are translated as ‘stand’. In the Pharisee’s case, it means that he has taken a place as someone automatically does when he addresses a gathering. He stand there. In the case of the tax collector it is the common expression for ‘standing’ in contrast to ‘sitting’.

Then the Lord speaks of the prayer of the Pharisee. He prays “to himself”, which seems to suppose that what he says is not heard by others. When we read his prayer, there is actually no question of praying, of asking anything of God. There is also no question of giving thanks to God for Whom He is. He is so very satisfied with himself that he is only commending himself to God. He thanks God for everything he is not.

Nor is there a confession of sins. There is not even an expression of any need, of anything he would need. He himself is the subject of his thanksgiving. He is not, like the others, violent and depraved, nor is he like the tax collector. When he talks about “this tax collector”, we hear a trace of contempt. To him that man is a despised tax collector because he is conspiring with the enemy.

Finally, he lists at length his own habits. He praises himself for his fasting and his excessive religious accuracy. Not that he makes false claims, not that he excludes God, but that he trusts in these things. They form the ground of his righteousness toward God. He thinks all this makes him a pleasure to God. Other people he doesn’t like. This is because he has never seen his own sins as God sees them. This Pharisee is a ‘believer’, but as someone who believes in himself tremendously.

How totally different are the attitude and prayer of the tax collector. The tax collector is standing some distance away. He feels like the leprous men of whom this also is said (Luke 17:12). He acknowledges his unworthiness to come near to God. He does not even dare to see God in the eyes, but stands with his head bent and beats his breast as a sign of deep remorse. He stands as a supplicant who begs God for mercy.

By calling himself “the sinner” he says as it were that he is the only sinner (cf. 1 Timothy 1:15). He does not generally say that he is ‘a’ sinner, as if he is one of many and wants to hide a bit in the crowd. He sees only himself and his own unworthiness and sinfulness in God’s eye.

At the same time he begs God for mercy. He does so without covering up anything of his sins. A person only appeals to grace if he is convinced that he does not deserve anything. In the word “merciful” used by the tax collector, the question of reconciliation is contained. There is no mercy with God without reconciliation.

The Lord justifies the tax collector because he has taken the right place toward God and he has given God the right place. The tax collector becomes justified because he has become a penitent. Justified means justice done, what meets justice. God declares that the tax collector has done justice through his confession as a sinner and as a result God declares the tax collector free from his sins.

In the letter to the Romans, Paul deals with the doctrine of the righteousness of God. There it becomes clear that the righteousness of God, that is being declared righteous by God, means that God declares of someone that he has never sinned. It is not an acquittal for example because the accusation is unfounded or because of lack of evidence, but He really declares him righteous. The righteous basis for this is that there is Another Who says that He has committed these sins and has also undergone the judgment for them.

Through this dealing of God based on His righteousness, the tax collector is truly free from the burden of his sins. This is the part of everyone who sincerely, like the tax collector, has confessed his sins and in faith sees the work of Christ as also accomplished for him and fully accepted by God.

The tax collector has humiliated himself and is thereby exalted at the heart of God. The Pharisee, “the other”, goes home very self-satisfied, but with an increase of his debt. He has exalted himself and will be humbled when he stands before the great white throne on which the Judge, the Lord Jesus, is sitting.

Luke 19:36

The Pharisee and the Tax Collector

In this parable the Lord again describes new character traits that are appropriate for the kingdom into which those who follow Him will enter. Self-righteousness is anything but a recommendation to enter the kingdom. People who trust themselves to be righteous have no need to pray. Nor do they lose heart and they do not need faith confidence that seeks God’s help in prayer.

The Lord tells this parable in view of those who think of themselves that they stand head and shoulders above others, while also looking down contemptuously on the others. He opposes two people who both go into the temple to pray. They are opposites of each other.

He first describes the Pharisee’s attitude and prayer. In him we recognize both the older son from Luke 15 and the rich man from Luke 16. In the tax collector we recognize both the younger son from Luke 15 and Lazarus from Luke 16. The Pharisee represents the religious world in the most respectable form. The tax collector represents people who have no honor to maintain, but whatever they may have been, now truly repentantly judge themselves and look forward to the mercy of God.

We read from both the Pharisee and the tax collector that they “stand”. However, there is a fine distinction contained in the form of the two verb forms, both of which are translated as ‘stand’. In the Pharisee’s case, it means that he has taken a place as someone automatically does when he addresses a gathering. He stand there. In the case of the tax collector it is the common expression for ‘standing’ in contrast to ‘sitting’.

Then the Lord speaks of the prayer of the Pharisee. He prays “to himself”, which seems to suppose that what he says is not heard by others. When we read his prayer, there is actually no question of praying, of asking anything of God. There is also no question of giving thanks to God for Whom He is. He is so very satisfied with himself that he is only commending himself to God. He thanks God for everything he is not.

Nor is there a confession of sins. There is not even an expression of any need, of anything he would need. He himself is the subject of his thanksgiving. He is not, like the others, violent and depraved, nor is he like the tax collector. When he talks about “this tax collector”, we hear a trace of contempt. To him that man is a despised tax collector because he is conspiring with the enemy.

Finally, he lists at length his own habits. He praises himself for his fasting and his excessive religious accuracy. Not that he makes false claims, not that he excludes God, but that he trusts in these things. They form the ground of his righteousness toward God. He thinks all this makes him a pleasure to God. Other people he doesn’t like. This is because he has never seen his own sins as God sees them. This Pharisee is a ‘believer’, but as someone who believes in himself tremendously.

How totally different are the attitude and prayer of the tax collector. The tax collector is standing some distance away. He feels like the leprous men of whom this also is said (Luke 17:12). He acknowledges his unworthiness to come near to God. He does not even dare to see God in the eyes, but stands with his head bent and beats his breast as a sign of deep remorse. He stands as a supplicant who begs God for mercy.

By calling himself “the sinner” he says as it were that he is the only sinner (cf. 1 Timothy 1:15). He does not generally say that he is ‘a’ sinner, as if he is one of many and wants to hide a bit in the crowd. He sees only himself and his own unworthiness and sinfulness in God’s eye.

At the same time he begs God for mercy. He does so without covering up anything of his sins. A person only appeals to grace if he is convinced that he does not deserve anything. In the word “merciful” used by the tax collector, the question of reconciliation is contained. There is no mercy with God without reconciliation.

The Lord justifies the tax collector because he has taken the right place toward God and he has given God the right place. The tax collector becomes justified because he has become a penitent. Justified means justice done, what meets justice. God declares that the tax collector has done justice through his confession as a sinner and as a result God declares the tax collector free from his sins.

In the letter to the Romans, Paul deals with the doctrine of the righteousness of God. There it becomes clear that the righteousness of God, that is being declared righteous by God, means that God declares of someone that he has never sinned. It is not an acquittal for example because the accusation is unfounded or because of lack of evidence, but He really declares him righteous. The righteous basis for this is that there is Another Who says that He has committed these sins and has also undergone the judgment for them.

Through this dealing of God based on His righteousness, the tax collector is truly free from the burden of his sins. This is the part of everyone who sincerely, like the tax collector, has confessed his sins and in faith sees the work of Christ as also accomplished for him and fully accepted by God.

The tax collector has humiliated himself and is thereby exalted at the heart of God. The Pharisee, “the other”, goes home very self-satisfied, but with an increase of his debt. He has exalted himself and will be humbled when he stands before the great white throne on which the Judge, the Lord Jesus, is sitting.

Luke 19:37

The Pharisee and the Tax Collector

In this parable the Lord again describes new character traits that are appropriate for the kingdom into which those who follow Him will enter. Self-righteousness is anything but a recommendation to enter the kingdom. People who trust themselves to be righteous have no need to pray. Nor do they lose heart and they do not need faith confidence that seeks God’s help in prayer.

The Lord tells this parable in view of those who think of themselves that they stand head and shoulders above others, while also looking down contemptuously on the others. He opposes two people who both go into the temple to pray. They are opposites of each other.

He first describes the Pharisee’s attitude and prayer. In him we recognize both the older son from Luke 15 and the rich man from Luke 16. In the tax collector we recognize both the younger son from Luke 15 and Lazarus from Luke 16. The Pharisee represents the religious world in the most respectable form. The tax collector represents people who have no honor to maintain, but whatever they may have been, now truly repentantly judge themselves and look forward to the mercy of God.

We read from both the Pharisee and the tax collector that they “stand”. However, there is a fine distinction contained in the form of the two verb forms, both of which are translated as ‘stand’. In the Pharisee’s case, it means that he has taken a place as someone automatically does when he addresses a gathering. He stand there. In the case of the tax collector it is the common expression for ‘standing’ in contrast to ‘sitting’.

Then the Lord speaks of the prayer of the Pharisee. He prays “to himself”, which seems to suppose that what he says is not heard by others. When we read his prayer, there is actually no question of praying, of asking anything of God. There is also no question of giving thanks to God for Whom He is. He is so very satisfied with himself that he is only commending himself to God. He thanks God for everything he is not.

Nor is there a confession of sins. There is not even an expression of any need, of anything he would need. He himself is the subject of his thanksgiving. He is not, like the others, violent and depraved, nor is he like the tax collector. When he talks about “this tax collector”, we hear a trace of contempt. To him that man is a despised tax collector because he is conspiring with the enemy.

Finally, he lists at length his own habits. He praises himself for his fasting and his excessive religious accuracy. Not that he makes false claims, not that he excludes God, but that he trusts in these things. They form the ground of his righteousness toward God. He thinks all this makes him a pleasure to God. Other people he doesn’t like. This is because he has never seen his own sins as God sees them. This Pharisee is a ‘believer’, but as someone who believes in himself tremendously.

How totally different are the attitude and prayer of the tax collector. The tax collector is standing some distance away. He feels like the leprous men of whom this also is said (Luke 17:12). He acknowledges his unworthiness to come near to God. He does not even dare to see God in the eyes, but stands with his head bent and beats his breast as a sign of deep remorse. He stands as a supplicant who begs God for mercy.

By calling himself “the sinner” he says as it were that he is the only sinner (cf. 1 Timothy 1:15). He does not generally say that he is ‘a’ sinner, as if he is one of many and wants to hide a bit in the crowd. He sees only himself and his own unworthiness and sinfulness in God’s eye.

At the same time he begs God for mercy. He does so without covering up anything of his sins. A person only appeals to grace if he is convinced that he does not deserve anything. In the word “merciful” used by the tax collector, the question of reconciliation is contained. There is no mercy with God without reconciliation.

The Lord justifies the tax collector because he has taken the right place toward God and he has given God the right place. The tax collector becomes justified because he has become a penitent. Justified means justice done, what meets justice. God declares that the tax collector has done justice through his confession as a sinner and as a result God declares the tax collector free from his sins.

In the letter to the Romans, Paul deals with the doctrine of the righteousness of God. There it becomes clear that the righteousness of God, that is being declared righteous by God, means that God declares of someone that he has never sinned. It is not an acquittal for example because the accusation is unfounded or because of lack of evidence, but He really declares him righteous. The righteous basis for this is that there is Another Who says that He has committed these sins and has also undergone the judgment for them.

Through this dealing of God based on His righteousness, the tax collector is truly free from the burden of his sins. This is the part of everyone who sincerely, like the tax collector, has confessed his sins and in faith sees the work of Christ as also accomplished for him and fully accepted by God.

The tax collector has humiliated himself and is thereby exalted at the heart of God. The Pharisee, “the other”, goes home very self-satisfied, but with an increase of his debt. He has exalted himself and will be humbled when he stands before the great white throne on which the Judge, the Lord Jesus, is sitting.

Luke 19:38

The Pharisee and the Tax Collector

In this parable the Lord again describes new character traits that are appropriate for the kingdom into which those who follow Him will enter. Self-righteousness is anything but a recommendation to enter the kingdom. People who trust themselves to be righteous have no need to pray. Nor do they lose heart and they do not need faith confidence that seeks God’s help in prayer.

The Lord tells this parable in view of those who think of themselves that they stand head and shoulders above others, while also looking down contemptuously on the others. He opposes two people who both go into the temple to pray. They are opposites of each other.

He first describes the Pharisee’s attitude and prayer. In him we recognize both the older son from Luke 15 and the rich man from Luke 16. In the tax collector we recognize both the younger son from Luke 15 and Lazarus from Luke 16. The Pharisee represents the religious world in the most respectable form. The tax collector represents people who have no honor to maintain, but whatever they may have been, now truly repentantly judge themselves and look forward to the mercy of God.

We read from both the Pharisee and the tax collector that they “stand”. However, there is a fine distinction contained in the form of the two verb forms, both of which are translated as ‘stand’. In the Pharisee’s case, it means that he has taken a place as someone automatically does when he addresses a gathering. He stand there. In the case of the tax collector it is the common expression for ‘standing’ in contrast to ‘sitting’.

Then the Lord speaks of the prayer of the Pharisee. He prays “to himself”, which seems to suppose that what he says is not heard by others. When we read his prayer, there is actually no question of praying, of asking anything of God. There is also no question of giving thanks to God for Whom He is. He is so very satisfied with himself that he is only commending himself to God. He thanks God for everything he is not.

Nor is there a confession of sins. There is not even an expression of any need, of anything he would need. He himself is the subject of his thanksgiving. He is not, like the others, violent and depraved, nor is he like the tax collector. When he talks about “this tax collector”, we hear a trace of contempt. To him that man is a despised tax collector because he is conspiring with the enemy.

Finally, he lists at length his own habits. He praises himself for his fasting and his excessive religious accuracy. Not that he makes false claims, not that he excludes God, but that he trusts in these things. They form the ground of his righteousness toward God. He thinks all this makes him a pleasure to God. Other people he doesn’t like. This is because he has never seen his own sins as God sees them. This Pharisee is a ‘believer’, but as someone who believes in himself tremendously.

How totally different are the attitude and prayer of the tax collector. The tax collector is standing some distance away. He feels like the leprous men of whom this also is said (Luke 17:12). He acknowledges his unworthiness to come near to God. He does not even dare to see God in the eyes, but stands with his head bent and beats his breast as a sign of deep remorse. He stands as a supplicant who begs God for mercy.

By calling himself “the sinner” he says as it were that he is the only sinner (cf. 1 Timothy 1:15). He does not generally say that he is ‘a’ sinner, as if he is one of many and wants to hide a bit in the crowd. He sees only himself and his own unworthiness and sinfulness in God’s eye.

At the same time he begs God for mercy. He does so without covering up anything of his sins. A person only appeals to grace if he is convinced that he does not deserve anything. In the word “merciful” used by the tax collector, the question of reconciliation is contained. There is no mercy with God without reconciliation.

The Lord justifies the tax collector because he has taken the right place toward God and he has given God the right place. The tax collector becomes justified because he has become a penitent. Justified means justice done, what meets justice. God declares that the tax collector has done justice through his confession as a sinner and as a result God declares the tax collector free from his sins.

In the letter to the Romans, Paul deals with the doctrine of the righteousness of God. There it becomes clear that the righteousness of God, that is being declared righteous by God, means that God declares of someone that he has never sinned. It is not an acquittal for example because the accusation is unfounded or because of lack of evidence, but He really declares him righteous. The righteous basis for this is that there is Another Who says that He has committed these sins and has also undergone the judgment for them.

Through this dealing of God based on His righteousness, the tax collector is truly free from the burden of his sins. This is the part of everyone who sincerely, like the tax collector, has confessed his sins and in faith sees the work of Christ as also accomplished for him and fully accepted by God.

The tax collector has humiliated himself and is thereby exalted at the heart of God. The Pharisee, “the other”, goes home very self-satisfied, but with an increase of his debt. He has exalted himself and will be humbled when he stands before the great white throne on which the Judge, the Lord Jesus, is sitting.

Luke 19:39

Babies Brought to the Lord

After the temple scene with the examples of pride and humility, babies are brought to the Lord. The previous temple scene contains the warning to be humble in view of our sins which God knows all. It also contains the beneficial outcome for all who take this humble place. Now babies come to Him who are naturally humble. They are brought to Him “so that He would touch them”. The Lord is the Lord of those who are humble. They may count on being touched by Him to be blessed by Him.

That is not to the disciples’ liking. They reveal the spirit of the Pharisee. They have no eye for the small, the humble. They judge this action as a hindrance in the work that they find so important and that also makes them important. If a distinguished person had come, they would have given room, but babies are of no interest to them.

The Lord clearly disagrees with them. When the disciples want to send them away, He calls for them. He has a lesson for them. He wants the children to come to Him, and they must not hinder this. It is precisely the children of whom the kingdom of God is. A little child has the special characteristics that he believes everything that is said to him, that he trusts those who take care of him, that he is of little significance in his own eyes and that he cannot defend himself if he is forced to leave.

All these characteristics are exactly those appropriate for the kingdom of God. Only if someone is willing to become a child with the appropriate characteristics can he receive the kingdom of God. Then he gets an eye for it, because receiving the kingdom means receiving the Lord Jesus. Those who don’t can’t enter. It is impossible to enter the kingdom with high thoughts about oneself. To enter the kingdom one must become small, stripped of all glory and greatness. That is the lesson of the rich ruler in the next history. Because he doesn’t become small, he can’t enter.

Luke 19:40

Babies Brought to the Lord

After the temple scene with the examples of pride and humility, babies are brought to the Lord. The previous temple scene contains the warning to be humble in view of our sins which God knows all. It also contains the beneficial outcome for all who take this humble place. Now babies come to Him who are naturally humble. They are brought to Him “so that He would touch them”. The Lord is the Lord of those who are humble. They may count on being touched by Him to be blessed by Him.

That is not to the disciples’ liking. They reveal the spirit of the Pharisee. They have no eye for the small, the humble. They judge this action as a hindrance in the work that they find so important and that also makes them important. If a distinguished person had come, they would have given room, but babies are of no interest to them.

The Lord clearly disagrees with them. When the disciples want to send them away, He calls for them. He has a lesson for them. He wants the children to come to Him, and they must not hinder this. It is precisely the children of whom the kingdom of God is. A little child has the special characteristics that he believes everything that is said to him, that he trusts those who take care of him, that he is of little significance in his own eyes and that he cannot defend himself if he is forced to leave.

All these characteristics are exactly those appropriate for the kingdom of God. Only if someone is willing to become a child with the appropriate characteristics can he receive the kingdom of God. Then he gets an eye for it, because receiving the kingdom means receiving the Lord Jesus. Those who don’t can’t enter. It is impossible to enter the kingdom with high thoughts about oneself. To enter the kingdom one must become small, stripped of all glory and greatness. That is the lesson of the rich ruler in the next history. Because he doesn’t become small, he can’t enter.

Luke 19:41

Babies Brought to the Lord

After the temple scene with the examples of pride and humility, babies are brought to the Lord. The previous temple scene contains the warning to be humble in view of our sins which God knows all. It also contains the beneficial outcome for all who take this humble place. Now babies come to Him who are naturally humble. They are brought to Him “so that He would touch them”. The Lord is the Lord of those who are humble. They may count on being touched by Him to be blessed by Him.

That is not to the disciples’ liking. They reveal the spirit of the Pharisee. They have no eye for the small, the humble. They judge this action as a hindrance in the work that they find so important and that also makes them important. If a distinguished person had come, they would have given room, but babies are of no interest to them.

The Lord clearly disagrees with them. When the disciples want to send them away, He calls for them. He has a lesson for them. He wants the children to come to Him, and they must not hinder this. It is precisely the children of whom the kingdom of God is. A little child has the special characteristics that he believes everything that is said to him, that he trusts those who take care of him, that he is of little significance in his own eyes and that he cannot defend himself if he is forced to leave.

All these characteristics are exactly those appropriate for the kingdom of God. Only if someone is willing to become a child with the appropriate characteristics can he receive the kingdom of God. Then he gets an eye for it, because receiving the kingdom means receiving the Lord Jesus. Those who don’t can’t enter. It is impossible to enter the kingdom with high thoughts about oneself. To enter the kingdom one must become small, stripped of all glory and greatness. That is the lesson of the rich ruler in the next history. Because he doesn’t become small, he can’t enter.

Luke 19:42

The Rich Ruler

A ruler comes to the Lord with a question. His question shows that he trusts in the goodness of himself and that because of this the mind of a child lacks with him. He does not understand that nothing good is found in man. He believes he can do something to inherit eternal life, while only those who become as children can receive eternal life by grace. Eternal life is the life of the kingdom. Hence he speaks about inheriting it. His request to inherit eternal life means that he wants to enter the kingdom.

The answer given by the Lord must make the ruler think. In His answer, the Lord asks why he calls Him “good Teacher”. The Lord does not wait for His answer, but helps him on his way by saying to him that no one is good except God alone. If the ruler means that He is really good, he will have to acknowledge Him as God. If He means that He, as a human being, and no more than a human being, is a good teacher, someone from whom you can learn how to inherit eternal life, the ruler is blind to His glory.

The Lord knows what is in the heart of the ruler. To make him see it for himself, He tells him what he can do to inherit the kingdom. That is simply keeping the law. The Lord therefore confronts him with the commandments. He does not ask if the ruler knows them, for He knows that he knows them. Knowing the commandments and actually keeping them, however, are two things. The Lord holds out to him five commandments and not all ten. And note what commandments He presents to the ruler. The five He confronts him with are commandments that govern the relationship between men.

In all sincerity, the ruler can say that he kept these commandments from his youth. It does not sound like boasting. Nor does the Lord rebuke him as one who pretends to be pious, while in his inner being he is no good. At the same time, his answer proves that he has no sense of sin at all and that he therefore does not know God and Christ.

Then the Lord comes to the essence. He says to the ruler that he lacks one thing. He knows that the ruler is rich and that his heart is attached to his possessions. By saying to him that he must sell everything and distribute it to the poor, He puts him to the test. If he really desires eternal life, he will do everything for it.

If he does what the Lord says, it has a twofold effect for him. He will be assured of treasure in heaven. He may also come to the Lord and follow Him. Following the Lord means rejection on earth, but in the future the enjoyment of the treasure. It is about Who the “Me” Who says this is for the heart. That determines everything. When He stands before the attention, there is power to leave everything on earth and there is faith that the true treasure is in heaven.

When the ruler hears what the Lord asks, he does not get angry, but very sad. He sees the reality before him that he must give up everything to inherit eternal life and he cannot give up his possessions. They are too precious for him. That’s because he doesn’t see any attraction in the Lord Jesus and the things He holds out to him. The ruler would have wanted to buy eternal life with his wealth, but to sell and give away everything and then go a way of humiliation in the faith that the treasure is safe in heaven, that he does not want.

The Lord has put His finger on the covetousness which dominates him and which is nourished by the wealth he possesses. The riches that seem to be a sign of God’s favor in man’s eyes only appear to be an obstacle when it comes to his heart and to heaven.

The Lord’s question makes it clear that he loves his wealth, his money, mammon, something he had never expected of himself before. Now comes to light what has always been dormant in him. This happens because he is in the presence of Him Who, while He was rich, became poor for our sakes, in order that we might become rich by His poverty (2 Corinthians 8:9). The ruler found his position and his possessions valuable and could not tolerate having nothing and being nothing.

What a difference with Him Who “did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, being made in the likeness of men”. This is already a tremendously deep humiliation, but it goes much deeper. “Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:6-8).

When the Lord sees that the ruler is saddened, He points to the danger of wealth as an obstacle to enter the kingdom of God. He compares a rich person to a camel who is unable to go through the eye of a needle and often has so much cargo that it becomes even more impossible to go through it.

The metaphor is an exaggeration that clearly indicates to everyone that a rich man who depends on his money cannot enter the kingdom. Someone who has a lot of money and possessions can often find it difficult to give that up. To enter the kingdom, all riches, whether material or spiritual and intellectual, must be renounced.

Luke 19:43

The Rich Ruler

A ruler comes to the Lord with a question. His question shows that he trusts in the goodness of himself and that because of this the mind of a child lacks with him. He does not understand that nothing good is found in man. He believes he can do something to inherit eternal life, while only those who become as children can receive eternal life by grace. Eternal life is the life of the kingdom. Hence he speaks about inheriting it. His request to inherit eternal life means that he wants to enter the kingdom.

The answer given by the Lord must make the ruler think. In His answer, the Lord asks why he calls Him “good Teacher”. The Lord does not wait for His answer, but helps him on his way by saying to him that no one is good except God alone. If the ruler means that He is really good, he will have to acknowledge Him as God. If He means that He, as a human being, and no more than a human being, is a good teacher, someone from whom you can learn how to inherit eternal life, the ruler is blind to His glory.

The Lord knows what is in the heart of the ruler. To make him see it for himself, He tells him what he can do to inherit the kingdom. That is simply keeping the law. The Lord therefore confronts him with the commandments. He does not ask if the ruler knows them, for He knows that he knows them. Knowing the commandments and actually keeping them, however, are two things. The Lord holds out to him five commandments and not all ten. And note what commandments He presents to the ruler. The five He confronts him with are commandments that govern the relationship between men.

In all sincerity, the ruler can say that he kept these commandments from his youth. It does not sound like boasting. Nor does the Lord rebuke him as one who pretends to be pious, while in his inner being he is no good. At the same time, his answer proves that he has no sense of sin at all and that he therefore does not know God and Christ.

Then the Lord comes to the essence. He says to the ruler that he lacks one thing. He knows that the ruler is rich and that his heart is attached to his possessions. By saying to him that he must sell everything and distribute it to the poor, He puts him to the test. If he really desires eternal life, he will do everything for it.

If he does what the Lord says, it has a twofold effect for him. He will be assured of treasure in heaven. He may also come to the Lord and follow Him. Following the Lord means rejection on earth, but in the future the enjoyment of the treasure. It is about Who the “Me” Who says this is for the heart. That determines everything. When He stands before the attention, there is power to leave everything on earth and there is faith that the true treasure is in heaven.

When the ruler hears what the Lord asks, he does not get angry, but very sad. He sees the reality before him that he must give up everything to inherit eternal life and he cannot give up his possessions. They are too precious for him. That’s because he doesn’t see any attraction in the Lord Jesus and the things He holds out to him. The ruler would have wanted to buy eternal life with his wealth, but to sell and give away everything and then go a way of humiliation in the faith that the treasure is safe in heaven, that he does not want.

The Lord has put His finger on the covetousness which dominates him and which is nourished by the wealth he possesses. The riches that seem to be a sign of God’s favor in man’s eyes only appear to be an obstacle when it comes to his heart and to heaven.

The Lord’s question makes it clear that he loves his wealth, his money, mammon, something he had never expected of himself before. Now comes to light what has always been dormant in him. This happens because he is in the presence of Him Who, while He was rich, became poor for our sakes, in order that we might become rich by His poverty (2 Corinthians 8:9). The ruler found his position and his possessions valuable and could not tolerate having nothing and being nothing.

What a difference with Him Who “did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, being made in the likeness of men”. This is already a tremendously deep humiliation, but it goes much deeper. “Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:6-8).

When the Lord sees that the ruler is saddened, He points to the danger of wealth as an obstacle to enter the kingdom of God. He compares a rich person to a camel who is unable to go through the eye of a needle and often has so much cargo that it becomes even more impossible to go through it.

The metaphor is an exaggeration that clearly indicates to everyone that a rich man who depends on his money cannot enter the kingdom. Someone who has a lot of money and possessions can often find it difficult to give that up. To enter the kingdom, all riches, whether material or spiritual and intellectual, must be renounced.

Luke 19:44

The Rich Ruler

A ruler comes to the Lord with a question. His question shows that he trusts in the goodness of himself and that because of this the mind of a child lacks with him. He does not understand that nothing good is found in man. He believes he can do something to inherit eternal life, while only those who become as children can receive eternal life by grace. Eternal life is the life of the kingdom. Hence he speaks about inheriting it. His request to inherit eternal life means that he wants to enter the kingdom.

The answer given by the Lord must make the ruler think. In His answer, the Lord asks why he calls Him “good Teacher”. The Lord does not wait for His answer, but helps him on his way by saying to him that no one is good except God alone. If the ruler means that He is really good, he will have to acknowledge Him as God. If He means that He, as a human being, and no more than a human being, is a good teacher, someone from whom you can learn how to inherit eternal life, the ruler is blind to His glory.

The Lord knows what is in the heart of the ruler. To make him see it for himself, He tells him what he can do to inherit the kingdom. That is simply keeping the law. The Lord therefore confronts him with the commandments. He does not ask if the ruler knows them, for He knows that he knows them. Knowing the commandments and actually keeping them, however, are two things. The Lord holds out to him five commandments and not all ten. And note what commandments He presents to the ruler. The five He confronts him with are commandments that govern the relationship between men.

In all sincerity, the ruler can say that he kept these commandments from his youth. It does not sound like boasting. Nor does the Lord rebuke him as one who pretends to be pious, while in his inner being he is no good. At the same time, his answer proves that he has no sense of sin at all and that he therefore does not know God and Christ.

Then the Lord comes to the essence. He says to the ruler that he lacks one thing. He knows that the ruler is rich and that his heart is attached to his possessions. By saying to him that he must sell everything and distribute it to the poor, He puts him to the test. If he really desires eternal life, he will do everything for it.

If he does what the Lord says, it has a twofold effect for him. He will be assured of treasure in heaven. He may also come to the Lord and follow Him. Following the Lord means rejection on earth, but in the future the enjoyment of the treasure. It is about Who the “Me” Who says this is for the heart. That determines everything. When He stands before the attention, there is power to leave everything on earth and there is faith that the true treasure is in heaven.

When the ruler hears what the Lord asks, he does not get angry, but very sad. He sees the reality before him that he must give up everything to inherit eternal life and he cannot give up his possessions. They are too precious for him. That’s because he doesn’t see any attraction in the Lord Jesus and the things He holds out to him. The ruler would have wanted to buy eternal life with his wealth, but to sell and give away everything and then go a way of humiliation in the faith that the treasure is safe in heaven, that he does not want.

The Lord has put His finger on the covetousness which dominates him and which is nourished by the wealth he possesses. The riches that seem to be a sign of God’s favor in man’s eyes only appear to be an obstacle when it comes to his heart and to heaven.

The Lord’s question makes it clear that he loves his wealth, his money, mammon, something he had never expected of himself before. Now comes to light what has always been dormant in him. This happens because he is in the presence of Him Who, while He was rich, became poor for our sakes, in order that we might become rich by His poverty (2 Corinthians 8:9). The ruler found his position and his possessions valuable and could not tolerate having nothing and being nothing.

What a difference with Him Who “did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, being made in the likeness of men”. This is already a tremendously deep humiliation, but it goes much deeper. “Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:6-8).

When the Lord sees that the ruler is saddened, He points to the danger of wealth as an obstacle to enter the kingdom of God. He compares a rich person to a camel who is unable to go through the eye of a needle and often has so much cargo that it becomes even more impossible to go through it.

The metaphor is an exaggeration that clearly indicates to everyone that a rich man who depends on his money cannot enter the kingdom. Someone who has a lot of money and possessions can often find it difficult to give that up. To enter the kingdom, all riches, whether material or spiritual and intellectual, must be renounced.

Luke 19:45

The Rich Ruler

A ruler comes to the Lord with a question. His question shows that he trusts in the goodness of himself and that because of this the mind of a child lacks with him. He does not understand that nothing good is found in man. He believes he can do something to inherit eternal life, while only those who become as children can receive eternal life by grace. Eternal life is the life of the kingdom. Hence he speaks about inheriting it. His request to inherit eternal life means that he wants to enter the kingdom.

The answer given by the Lord must make the ruler think. In His answer, the Lord asks why he calls Him “good Teacher”. The Lord does not wait for His answer, but helps him on his way by saying to him that no one is good except God alone. If the ruler means that He is really good, he will have to acknowledge Him as God. If He means that He, as a human being, and no more than a human being, is a good teacher, someone from whom you can learn how to inherit eternal life, the ruler is blind to His glory.

The Lord knows what is in the heart of the ruler. To make him see it for himself, He tells him what he can do to inherit the kingdom. That is simply keeping the law. The Lord therefore confronts him with the commandments. He does not ask if the ruler knows them, for He knows that he knows them. Knowing the commandments and actually keeping them, however, are two things. The Lord holds out to him five commandments and not all ten. And note what commandments He presents to the ruler. The five He confronts him with are commandments that govern the relationship between men.

In all sincerity, the ruler can say that he kept these commandments from his youth. It does not sound like boasting. Nor does the Lord rebuke him as one who pretends to be pious, while in his inner being he is no good. At the same time, his answer proves that he has no sense of sin at all and that he therefore does not know God and Christ.

Then the Lord comes to the essence. He says to the ruler that he lacks one thing. He knows that the ruler is rich and that his heart is attached to his possessions. By saying to him that he must sell everything and distribute it to the poor, He puts him to the test. If he really desires eternal life, he will do everything for it.

If he does what the Lord says, it has a twofold effect for him. He will be assured of treasure in heaven. He may also come to the Lord and follow Him. Following the Lord means rejection on earth, but in the future the enjoyment of the treasure. It is about Who the “Me” Who says this is for the heart. That determines everything. When He stands before the attention, there is power to leave everything on earth and there is faith that the true treasure is in heaven.

When the ruler hears what the Lord asks, he does not get angry, but very sad. He sees the reality before him that he must give up everything to inherit eternal life and he cannot give up his possessions. They are too precious for him. That’s because he doesn’t see any attraction in the Lord Jesus and the things He holds out to him. The ruler would have wanted to buy eternal life with his wealth, but to sell and give away everything and then go a way of humiliation in the faith that the treasure is safe in heaven, that he does not want.

The Lord has put His finger on the covetousness which dominates him and which is nourished by the wealth he possesses. The riches that seem to be a sign of God’s favor in man’s eyes only appear to be an obstacle when it comes to his heart and to heaven.

The Lord’s question makes it clear that he loves his wealth, his money, mammon, something he had never expected of himself before. Now comes to light what has always been dormant in him. This happens because he is in the presence of Him Who, while He was rich, became poor for our sakes, in order that we might become rich by His poverty (2 Corinthians 8:9). The ruler found his position and his possessions valuable and could not tolerate having nothing and being nothing.

What a difference with Him Who “did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, being made in the likeness of men”. This is already a tremendously deep humiliation, but it goes much deeper. “Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:6-8).

When the Lord sees that the ruler is saddened, He points to the danger of wealth as an obstacle to enter the kingdom of God. He compares a rich person to a camel who is unable to go through the eye of a needle and often has so much cargo that it becomes even more impossible to go through it.

The metaphor is an exaggeration that clearly indicates to everyone that a rich man who depends on his money cannot enter the kingdom. Someone who has a lot of money and possessions can often find it difficult to give that up. To enter the kingdom, all riches, whether material or spiritual and intellectual, must be renounced.

Luke 19:46

The Rich Ruler

A ruler comes to the Lord with a question. His question shows that he trusts in the goodness of himself and that because of this the mind of a child lacks with him. He does not understand that nothing good is found in man. He believes he can do something to inherit eternal life, while only those who become as children can receive eternal life by grace. Eternal life is the life of the kingdom. Hence he speaks about inheriting it. His request to inherit eternal life means that he wants to enter the kingdom.

The answer given by the Lord must make the ruler think. In His answer, the Lord asks why he calls Him “good Teacher”. The Lord does not wait for His answer, but helps him on his way by saying to him that no one is good except God alone. If the ruler means that He is really good, he will have to acknowledge Him as God. If He means that He, as a human being, and no more than a human being, is a good teacher, someone from whom you can learn how to inherit eternal life, the ruler is blind to His glory.

The Lord knows what is in the heart of the ruler. To make him see it for himself, He tells him what he can do to inherit the kingdom. That is simply keeping the law. The Lord therefore confronts him with the commandments. He does not ask if the ruler knows them, for He knows that he knows them. Knowing the commandments and actually keeping them, however, are two things. The Lord holds out to him five commandments and not all ten. And note what commandments He presents to the ruler. The five He confronts him with are commandments that govern the relationship between men.

In all sincerity, the ruler can say that he kept these commandments from his youth. It does not sound like boasting. Nor does the Lord rebuke him as one who pretends to be pious, while in his inner being he is no good. At the same time, his answer proves that he has no sense of sin at all and that he therefore does not know God and Christ.

Then the Lord comes to the essence. He says to the ruler that he lacks one thing. He knows that the ruler is rich and that his heart is attached to his possessions. By saying to him that he must sell everything and distribute it to the poor, He puts him to the test. If he really desires eternal life, he will do everything for it.

If he does what the Lord says, it has a twofold effect for him. He will be assured of treasure in heaven. He may also come to the Lord and follow Him. Following the Lord means rejection on earth, but in the future the enjoyment of the treasure. It is about Who the “Me” Who says this is for the heart. That determines everything. When He stands before the attention, there is power to leave everything on earth and there is faith that the true treasure is in heaven.

When the ruler hears what the Lord asks, he does not get angry, but very sad. He sees the reality before him that he must give up everything to inherit eternal life and he cannot give up his possessions. They are too precious for him. That’s because he doesn’t see any attraction in the Lord Jesus and the things He holds out to him. The ruler would have wanted to buy eternal life with his wealth, but to sell and give away everything and then go a way of humiliation in the faith that the treasure is safe in heaven, that he does not want.

The Lord has put His finger on the covetousness which dominates him and which is nourished by the wealth he possesses. The riches that seem to be a sign of God’s favor in man’s eyes only appear to be an obstacle when it comes to his heart and to heaven.

The Lord’s question makes it clear that he loves his wealth, his money, mammon, something he had never expected of himself before. Now comes to light what has always been dormant in him. This happens because he is in the presence of Him Who, while He was rich, became poor for our sakes, in order that we might become rich by His poverty (2 Corinthians 8:9). The ruler found his position and his possessions valuable and could not tolerate having nothing and being nothing.

What a difference with Him Who “did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, being made in the likeness of men”. This is already a tremendously deep humiliation, but it goes much deeper. “Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:6-8).

When the Lord sees that the ruler is saddened, He points to the danger of wealth as an obstacle to enter the kingdom of God. He compares a rich person to a camel who is unable to go through the eye of a needle and often has so much cargo that it becomes even more impossible to go through it.

The metaphor is an exaggeration that clearly indicates to everyone that a rich man who depends on his money cannot enter the kingdom. Someone who has a lot of money and possessions can often find it difficult to give that up. To enter the kingdom, all riches, whether material or spiritual and intellectual, must be renounced.

Luke 19:47

The Rich Ruler

A ruler comes to the Lord with a question. His question shows that he trusts in the goodness of himself and that because of this the mind of a child lacks with him. He does not understand that nothing good is found in man. He believes he can do something to inherit eternal life, while only those who become as children can receive eternal life by grace. Eternal life is the life of the kingdom. Hence he speaks about inheriting it. His request to inherit eternal life means that he wants to enter the kingdom.

The answer given by the Lord must make the ruler think. In His answer, the Lord asks why he calls Him “good Teacher”. The Lord does not wait for His answer, but helps him on his way by saying to him that no one is good except God alone. If the ruler means that He is really good, he will have to acknowledge Him as God. If He means that He, as a human being, and no more than a human being, is a good teacher, someone from whom you can learn how to inherit eternal life, the ruler is blind to His glory.

The Lord knows what is in the heart of the ruler. To make him see it for himself, He tells him what he can do to inherit the kingdom. That is simply keeping the law. The Lord therefore confronts him with the commandments. He does not ask if the ruler knows them, for He knows that he knows them. Knowing the commandments and actually keeping them, however, are two things. The Lord holds out to him five commandments and not all ten. And note what commandments He presents to the ruler. The five He confronts him with are commandments that govern the relationship between men.

In all sincerity, the ruler can say that he kept these commandments from his youth. It does not sound like boasting. Nor does the Lord rebuke him as one who pretends to be pious, while in his inner being he is no good. At the same time, his answer proves that he has no sense of sin at all and that he therefore does not know God and Christ.

Then the Lord comes to the essence. He says to the ruler that he lacks one thing. He knows that the ruler is rich and that his heart is attached to his possessions. By saying to him that he must sell everything and distribute it to the poor, He puts him to the test. If he really desires eternal life, he will do everything for it.

If he does what the Lord says, it has a twofold effect for him. He will be assured of treasure in heaven. He may also come to the Lord and follow Him. Following the Lord means rejection on earth, but in the future the enjoyment of the treasure. It is about Who the “Me” Who says this is for the heart. That determines everything. When He stands before the attention, there is power to leave everything on earth and there is faith that the true treasure is in heaven.

When the ruler hears what the Lord asks, he does not get angry, but very sad. He sees the reality before him that he must give up everything to inherit eternal life and he cannot give up his possessions. They are too precious for him. That’s because he doesn’t see any attraction in the Lord Jesus and the things He holds out to him. The ruler would have wanted to buy eternal life with his wealth, but to sell and give away everything and then go a way of humiliation in the faith that the treasure is safe in heaven, that he does not want.

The Lord has put His finger on the covetousness which dominates him and which is nourished by the wealth he possesses. The riches that seem to be a sign of God’s favor in man’s eyes only appear to be an obstacle when it comes to his heart and to heaven.

The Lord’s question makes it clear that he loves his wealth, his money, mammon, something he had never expected of himself before. Now comes to light what has always been dormant in him. This happens because he is in the presence of Him Who, while He was rich, became poor for our sakes, in order that we might become rich by His poverty (2 Corinthians 8:9). The ruler found his position and his possessions valuable and could not tolerate having nothing and being nothing.

What a difference with Him Who “did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, being made in the likeness of men”. This is already a tremendously deep humiliation, but it goes much deeper. “Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:6-8).

When the Lord sees that the ruler is saddened, He points to the danger of wealth as an obstacle to enter the kingdom of God. He compares a rich person to a camel who is unable to go through the eye of a needle and often has so much cargo that it becomes even more impossible to go through it.

The metaphor is an exaggeration that clearly indicates to everyone that a rich man who depends on his money cannot enter the kingdom. Someone who has a lot of money and possessions can often find it difficult to give that up. To enter the kingdom, all riches, whether material or spiritual and intellectual, must be renounced.

Luke 19:48

The Rich Ruler

A ruler comes to the Lord with a question. His question shows that he trusts in the goodness of himself and that because of this the mind of a child lacks with him. He does not understand that nothing good is found in man. He believes he can do something to inherit eternal life, while only those who become as children can receive eternal life by grace. Eternal life is the life of the kingdom. Hence he speaks about inheriting it. His request to inherit eternal life means that he wants to enter the kingdom.

The answer given by the Lord must make the ruler think. In His answer, the Lord asks why he calls Him “good Teacher”. The Lord does not wait for His answer, but helps him on his way by saying to him that no one is good except God alone. If the ruler means that He is really good, he will have to acknowledge Him as God. If He means that He, as a human being, and no more than a human being, is a good teacher, someone from whom you can learn how to inherit eternal life, the ruler is blind to His glory.

The Lord knows what is in the heart of the ruler. To make him see it for himself, He tells him what he can do to inherit the kingdom. That is simply keeping the law. The Lord therefore confronts him with the commandments. He does not ask if the ruler knows them, for He knows that he knows them. Knowing the commandments and actually keeping them, however, are two things. The Lord holds out to him five commandments and not all ten. And note what commandments He presents to the ruler. The five He confronts him with are commandments that govern the relationship between men.

In all sincerity, the ruler can say that he kept these commandments from his youth. It does not sound like boasting. Nor does the Lord rebuke him as one who pretends to be pious, while in his inner being he is no good. At the same time, his answer proves that he has no sense of sin at all and that he therefore does not know God and Christ.

Then the Lord comes to the essence. He says to the ruler that he lacks one thing. He knows that the ruler is rich and that his heart is attached to his possessions. By saying to him that he must sell everything and distribute it to the poor, He puts him to the test. If he really desires eternal life, he will do everything for it.

If he does what the Lord says, it has a twofold effect for him. He will be assured of treasure in heaven. He may also come to the Lord and follow Him. Following the Lord means rejection on earth, but in the future the enjoyment of the treasure. It is about Who the “Me” Who says this is for the heart. That determines everything. When He stands before the attention, there is power to leave everything on earth and there is faith that the true treasure is in heaven.

When the ruler hears what the Lord asks, he does not get angry, but very sad. He sees the reality before him that he must give up everything to inherit eternal life and he cannot give up his possessions. They are too precious for him. That’s because he doesn’t see any attraction in the Lord Jesus and the things He holds out to him. The ruler would have wanted to buy eternal life with his wealth, but to sell and give away everything and then go a way of humiliation in the faith that the treasure is safe in heaven, that he does not want.

The Lord has put His finger on the covetousness which dominates him and which is nourished by the wealth he possesses. The riches that seem to be a sign of God’s favor in man’s eyes only appear to be an obstacle when it comes to his heart and to heaven.

The Lord’s question makes it clear that he loves his wealth, his money, mammon, something he had never expected of himself before. Now comes to light what has always been dormant in him. This happens because he is in the presence of Him Who, while He was rich, became poor for our sakes, in order that we might become rich by His poverty (2 Corinthians 8:9). The ruler found his position and his possessions valuable and could not tolerate having nothing and being nothing.

What a difference with Him Who “did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, being made in the likeness of men”. This is already a tremendously deep humiliation, but it goes much deeper. “Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:6-8).

When the Lord sees that the ruler is saddened, He points to the danger of wealth as an obstacle to enter the kingdom of God. He compares a rich person to a camel who is unable to go through the eye of a needle and often has so much cargo that it becomes even more impossible to go through it.

The metaphor is an exaggeration that clearly indicates to everyone that a rich man who depends on his money cannot enter the kingdom. Someone who has a lot of money and possessions can often find it difficult to give that up. To enter the kingdom, all riches, whether material or spiritual and intellectual, must be renounced.