Luke 21

Luke 21:1

The Lord Has Need of It

After pointing out in the parable the characteristics of the kingdom in the time of His absence, the Lord is going on ahead, going up to Jerusalem. The journey to the distant country to receive the kingdom (Luke 19:12) goes for Him via Calvary near Jerusalem. He comes near the mount that is called Olivet, the mountain that reminds us of the future after His rejection and death. When He is risen, He will go from there to heaven (Acts 1:9-12) and return there (Zechariah 14:4). The olive is the fruit that produces the olive oil. Oil is a picture of the Holy Spirit. From heaven the Lord Jesus will first give the Holy Spirit.

This fruit is found in the villages of Bethphage and Bethany which are close to Mount Olivet. Bethphage means ‘house of the figs’ and Bethany means ‘house of the afflicted’. These are places that by their names point to a remnant of the people who receive Him. This remnant is formed by the righteous, of which figs are a picture (cf. Jeremiah 24:5-7), because they have acknowledged their affliction before God. These places are the last stops before the final destination of His journey on earth.

God will still provide an appropriate testimony for His Son by working in the hearts of the crowd. In preparation for this, the Lord Jesus sends out two disciples. This mission follows the parable of the minas. It is about executing a command that corresponds to acting with the entrusted minas. Later they get another command, that is to prepare the Passover (Luke 22:8).

They now have to go to the village opposite Mount Olivet. He tells them what they will find there and what to do with it. They will find a colt tied up. He also knows that it is a colt on which no one yet has ever sat. They have to untie it and bring it to Him.

In this command lies a similarity that shows how grace frees a person from all the slavery of the law. The colt is a picture of man (Exodus 13:13) who is bound by the law and therefore not free. To be used by the Lord in His service, it must be untied (cf. Luke 13:16). If a person is delivered from bondage through teaching from God’s Word by the Lord’s servants, he can ‘carry’ the Lord around. The Lord can only commit Himself to something that has never served under any other yoke. New life has never been subject to the law.

The Lord knows that there are people who will ask why they untie the colt. He gives His disciples the answer to that question in the mouth. They can simply say that the Lord needs it. That is enough. He, Who does not need to be served by anyone because everything belongs to Him, says of the colt He needs it. This proves His great grace when we think of the picture that is presented to us in this colt, that of the bound human being. He wants to use such people and commit them to His work. He needs them for that. That is an encouragement for each of us.

Obedient, the two disciples set off. They find it “as He had told them”. So it is with every mission by Him whereby He gives specific directions. It will then go as He has said.

It is understandable that the owners of the colt ask the disciples why they untie the colt. They give the answer which the Lord has put in their mouth. Then there are no more objections, for Christ has worked in the hearts of the owners the willingness to give the colt to Him. The colt is brought to the Lord Jesus.

Under the working of God’s Spirit, the disciples spontaneously throw their coats on the colt and put Him on it. It is an act of homage to Him. They subject their coats – which speak of their outer behavior, the deeds people see – to Him, they make themselves available to Him. Then they exalt Him by putting Him on the colt and on their coats. Thus, this act has a rich symbolic meaning for our lives. Do we subject our lives to Him so that He may have authority over it and the people around us may see Him?

They throw their coats not only on the colt, but also on the road. The whole road is covered with coats over which He, seated on the colt, goes forth. Not only our deeds, but also our walk should be subject to Him. He desires that we give our path of life to Him so that He can use it to reach His purpose with our lives. If we only remember that the world will reject us if we surrender our way of life to Him.

Luke 21:2

The Lord Has Need of It

After pointing out in the parable the characteristics of the kingdom in the time of His absence, the Lord is going on ahead, going up to Jerusalem. The journey to the distant country to receive the kingdom (Luke 19:12) goes for Him via Calvary near Jerusalem. He comes near the mount that is called Olivet, the mountain that reminds us of the future after His rejection and death. When He is risen, He will go from there to heaven (Acts 1:9-12) and return there (Zechariah 14:4). The olive is the fruit that produces the olive oil. Oil is a picture of the Holy Spirit. From heaven the Lord Jesus will first give the Holy Spirit.

This fruit is found in the villages of Bethphage and Bethany which are close to Mount Olivet. Bethphage means ‘house of the figs’ and Bethany means ‘house of the afflicted’. These are places that by their names point to a remnant of the people who receive Him. This remnant is formed by the righteous, of which figs are a picture (cf. Jeremiah 24:5-7), because they have acknowledged their affliction before God. These places are the last stops before the final destination of His journey on earth.

God will still provide an appropriate testimony for His Son by working in the hearts of the crowd. In preparation for this, the Lord Jesus sends out two disciples. This mission follows the parable of the minas. It is about executing a command that corresponds to acting with the entrusted minas. Later they get another command, that is to prepare the Passover (Luke 22:8).

They now have to go to the village opposite Mount Olivet. He tells them what they will find there and what to do with it. They will find a colt tied up. He also knows that it is a colt on which no one yet has ever sat. They have to untie it and bring it to Him.

In this command lies a similarity that shows how grace frees a person from all the slavery of the law. The colt is a picture of man (Exodus 13:13) who is bound by the law and therefore not free. To be used by the Lord in His service, it must be untied (cf. Luke 13:16). If a person is delivered from bondage through teaching from God’s Word by the Lord’s servants, he can ‘carry’ the Lord around. The Lord can only commit Himself to something that has never served under any other yoke. New life has never been subject to the law.

The Lord knows that there are people who will ask why they untie the colt. He gives His disciples the answer to that question in the mouth. They can simply say that the Lord needs it. That is enough. He, Who does not need to be served by anyone because everything belongs to Him, says of the colt He needs it. This proves His great grace when we think of the picture that is presented to us in this colt, that of the bound human being. He wants to use such people and commit them to His work. He needs them for that. That is an encouragement for each of us.

Obedient, the two disciples set off. They find it “as He had told them”. So it is with every mission by Him whereby He gives specific directions. It will then go as He has said.

It is understandable that the owners of the colt ask the disciples why they untie the colt. They give the answer which the Lord has put in their mouth. Then there are no more objections, for Christ has worked in the hearts of the owners the willingness to give the colt to Him. The colt is brought to the Lord Jesus.

Under the working of God’s Spirit, the disciples spontaneously throw their coats on the colt and put Him on it. It is an act of homage to Him. They subject their coats – which speak of their outer behavior, the deeds people see – to Him, they make themselves available to Him. Then they exalt Him by putting Him on the colt and on their coats. Thus, this act has a rich symbolic meaning for our lives. Do we subject our lives to Him so that He may have authority over it and the people around us may see Him?

They throw their coats not only on the colt, but also on the road. The whole road is covered with coats over which He, seated on the colt, goes forth. Not only our deeds, but also our walk should be subject to Him. He desires that we give our path of life to Him so that He can use it to reach His purpose with our lives. If we only remember that the world will reject us if we surrender our way of life to Him.

Luke 21:3

The Lord Has Need of It

After pointing out in the parable the characteristics of the kingdom in the time of His absence, the Lord is going on ahead, going up to Jerusalem. The journey to the distant country to receive the kingdom (Luke 19:12) goes for Him via Calvary near Jerusalem. He comes near the mount that is called Olivet, the mountain that reminds us of the future after His rejection and death. When He is risen, He will go from there to heaven (Acts 1:9-12) and return there (Zechariah 14:4). The olive is the fruit that produces the olive oil. Oil is a picture of the Holy Spirit. From heaven the Lord Jesus will first give the Holy Spirit.

This fruit is found in the villages of Bethphage and Bethany which are close to Mount Olivet. Bethphage means ‘house of the figs’ and Bethany means ‘house of the afflicted’. These are places that by their names point to a remnant of the people who receive Him. This remnant is formed by the righteous, of which figs are a picture (cf. Jeremiah 24:5-7), because they have acknowledged their affliction before God. These places are the last stops before the final destination of His journey on earth.

God will still provide an appropriate testimony for His Son by working in the hearts of the crowd. In preparation for this, the Lord Jesus sends out two disciples. This mission follows the parable of the minas. It is about executing a command that corresponds to acting with the entrusted minas. Later they get another command, that is to prepare the Passover (Luke 22:8).

They now have to go to the village opposite Mount Olivet. He tells them what they will find there and what to do with it. They will find a colt tied up. He also knows that it is a colt on which no one yet has ever sat. They have to untie it and bring it to Him.

In this command lies a similarity that shows how grace frees a person from all the slavery of the law. The colt is a picture of man (Exodus 13:13) who is bound by the law and therefore not free. To be used by the Lord in His service, it must be untied (cf. Luke 13:16). If a person is delivered from bondage through teaching from God’s Word by the Lord’s servants, he can ‘carry’ the Lord around. The Lord can only commit Himself to something that has never served under any other yoke. New life has never been subject to the law.

The Lord knows that there are people who will ask why they untie the colt. He gives His disciples the answer to that question in the mouth. They can simply say that the Lord needs it. That is enough. He, Who does not need to be served by anyone because everything belongs to Him, says of the colt He needs it. This proves His great grace when we think of the picture that is presented to us in this colt, that of the bound human being. He wants to use such people and commit them to His work. He needs them for that. That is an encouragement for each of us.

Obedient, the two disciples set off. They find it “as He had told them”. So it is with every mission by Him whereby He gives specific directions. It will then go as He has said.

It is understandable that the owners of the colt ask the disciples why they untie the colt. They give the answer which the Lord has put in their mouth. Then there are no more objections, for Christ has worked in the hearts of the owners the willingness to give the colt to Him. The colt is brought to the Lord Jesus.

Under the working of God’s Spirit, the disciples spontaneously throw their coats on the colt and put Him on it. It is an act of homage to Him. They subject their coats – which speak of their outer behavior, the deeds people see – to Him, they make themselves available to Him. Then they exalt Him by putting Him on the colt and on their coats. Thus, this act has a rich symbolic meaning for our lives. Do we subject our lives to Him so that He may have authority over it and the people around us may see Him?

They throw their coats not only on the colt, but also on the road. The whole road is covered with coats over which He, seated on the colt, goes forth. Not only our deeds, but also our walk should be subject to Him. He desires that we give our path of life to Him so that He can use it to reach His purpose with our lives. If we only remember that the world will reject us if we surrender our way of life to Him.

Luke 21:4

The Lord Has Need of It

After pointing out in the parable the characteristics of the kingdom in the time of His absence, the Lord is going on ahead, going up to Jerusalem. The journey to the distant country to receive the kingdom (Luke 19:12) goes for Him via Calvary near Jerusalem. He comes near the mount that is called Olivet, the mountain that reminds us of the future after His rejection and death. When He is risen, He will go from there to heaven (Acts 1:9-12) and return there (Zechariah 14:4). The olive is the fruit that produces the olive oil. Oil is a picture of the Holy Spirit. From heaven the Lord Jesus will first give the Holy Spirit.

This fruit is found in the villages of Bethphage and Bethany which are close to Mount Olivet. Bethphage means ‘house of the figs’ and Bethany means ‘house of the afflicted’. These are places that by their names point to a remnant of the people who receive Him. This remnant is formed by the righteous, of which figs are a picture (cf. Jeremiah 24:5-7), because they have acknowledged their affliction before God. These places are the last stops before the final destination of His journey on earth.

God will still provide an appropriate testimony for His Son by working in the hearts of the crowd. In preparation for this, the Lord Jesus sends out two disciples. This mission follows the parable of the minas. It is about executing a command that corresponds to acting with the entrusted minas. Later they get another command, that is to prepare the Passover (Luke 22:8).

They now have to go to the village opposite Mount Olivet. He tells them what they will find there and what to do with it. They will find a colt tied up. He also knows that it is a colt on which no one yet has ever sat. They have to untie it and bring it to Him.

In this command lies a similarity that shows how grace frees a person from all the slavery of the law. The colt is a picture of man (Exodus 13:13) who is bound by the law and therefore not free. To be used by the Lord in His service, it must be untied (cf. Luke 13:16). If a person is delivered from bondage through teaching from God’s Word by the Lord’s servants, he can ‘carry’ the Lord around. The Lord can only commit Himself to something that has never served under any other yoke. New life has never been subject to the law.

The Lord knows that there are people who will ask why they untie the colt. He gives His disciples the answer to that question in the mouth. They can simply say that the Lord needs it. That is enough. He, Who does not need to be served by anyone because everything belongs to Him, says of the colt He needs it. This proves His great grace when we think of the picture that is presented to us in this colt, that of the bound human being. He wants to use such people and commit them to His work. He needs them for that. That is an encouragement for each of us.

Obedient, the two disciples set off. They find it “as He had told them”. So it is with every mission by Him whereby He gives specific directions. It will then go as He has said.

It is understandable that the owners of the colt ask the disciples why they untie the colt. They give the answer which the Lord has put in their mouth. Then there are no more objections, for Christ has worked in the hearts of the owners the willingness to give the colt to Him. The colt is brought to the Lord Jesus.

Under the working of God’s Spirit, the disciples spontaneously throw their coats on the colt and put Him on it. It is an act of homage to Him. They subject their coats – which speak of their outer behavior, the deeds people see – to Him, they make themselves available to Him. Then they exalt Him by putting Him on the colt and on their coats. Thus, this act has a rich symbolic meaning for our lives. Do we subject our lives to Him so that He may have authority over it and the people around us may see Him?

They throw their coats not only on the colt, but also on the road. The whole road is covered with coats over which He, seated on the colt, goes forth. Not only our deeds, but also our walk should be subject to Him. He desires that we give our path of life to Him so that He can use it to reach His purpose with our lives. If we only remember that the world will reject us if we surrender our way of life to Him.

Luke 21:5

The Lord Has Need of It

After pointing out in the parable the characteristics of the kingdom in the time of His absence, the Lord is going on ahead, going up to Jerusalem. The journey to the distant country to receive the kingdom (Luke 19:12) goes for Him via Calvary near Jerusalem. He comes near the mount that is called Olivet, the mountain that reminds us of the future after His rejection and death. When He is risen, He will go from there to heaven (Acts 1:9-12) and return there (Zechariah 14:4). The olive is the fruit that produces the olive oil. Oil is a picture of the Holy Spirit. From heaven the Lord Jesus will first give the Holy Spirit.

This fruit is found in the villages of Bethphage and Bethany which are close to Mount Olivet. Bethphage means ‘house of the figs’ and Bethany means ‘house of the afflicted’. These are places that by their names point to a remnant of the people who receive Him. This remnant is formed by the righteous, of which figs are a picture (cf. Jeremiah 24:5-7), because they have acknowledged their affliction before God. These places are the last stops before the final destination of His journey on earth.

God will still provide an appropriate testimony for His Son by working in the hearts of the crowd. In preparation for this, the Lord Jesus sends out two disciples. This mission follows the parable of the minas. It is about executing a command that corresponds to acting with the entrusted minas. Later they get another command, that is to prepare the Passover (Luke 22:8).

They now have to go to the village opposite Mount Olivet. He tells them what they will find there and what to do with it. They will find a colt tied up. He also knows that it is a colt on which no one yet has ever sat. They have to untie it and bring it to Him.

In this command lies a similarity that shows how grace frees a person from all the slavery of the law. The colt is a picture of man (Exodus 13:13) who is bound by the law and therefore not free. To be used by the Lord in His service, it must be untied (cf. Luke 13:16). If a person is delivered from bondage through teaching from God’s Word by the Lord’s servants, he can ‘carry’ the Lord around. The Lord can only commit Himself to something that has never served under any other yoke. New life has never been subject to the law.

The Lord knows that there are people who will ask why they untie the colt. He gives His disciples the answer to that question in the mouth. They can simply say that the Lord needs it. That is enough. He, Who does not need to be served by anyone because everything belongs to Him, says of the colt He needs it. This proves His great grace when we think of the picture that is presented to us in this colt, that of the bound human being. He wants to use such people and commit them to His work. He needs them for that. That is an encouragement for each of us.

Obedient, the two disciples set off. They find it “as He had told them”. So it is with every mission by Him whereby He gives specific directions. It will then go as He has said.

It is understandable that the owners of the colt ask the disciples why they untie the colt. They give the answer which the Lord has put in their mouth. Then there are no more objections, for Christ has worked in the hearts of the owners the willingness to give the colt to Him. The colt is brought to the Lord Jesus.

Under the working of God’s Spirit, the disciples spontaneously throw their coats on the colt and put Him on it. It is an act of homage to Him. They subject their coats – which speak of their outer behavior, the deeds people see – to Him, they make themselves available to Him. Then they exalt Him by putting Him on the colt and on their coats. Thus, this act has a rich symbolic meaning for our lives. Do we subject our lives to Him so that He may have authority over it and the people around us may see Him?

They throw their coats not only on the colt, but also on the road. The whole road is covered with coats over which He, seated on the colt, goes forth. Not only our deeds, but also our walk should be subject to Him. He desires that we give our path of life to Him so that He can use it to reach His purpose with our lives. If we only remember that the world will reject us if we surrender our way of life to Him.

Luke 21:6

The Lord Has Need of It

After pointing out in the parable the characteristics of the kingdom in the time of His absence, the Lord is going on ahead, going up to Jerusalem. The journey to the distant country to receive the kingdom (Luke 19:12) goes for Him via Calvary near Jerusalem. He comes near the mount that is called Olivet, the mountain that reminds us of the future after His rejection and death. When He is risen, He will go from there to heaven (Acts 1:9-12) and return there (Zechariah 14:4). The olive is the fruit that produces the olive oil. Oil is a picture of the Holy Spirit. From heaven the Lord Jesus will first give the Holy Spirit.

This fruit is found in the villages of Bethphage and Bethany which are close to Mount Olivet. Bethphage means ‘house of the figs’ and Bethany means ‘house of the afflicted’. These are places that by their names point to a remnant of the people who receive Him. This remnant is formed by the righteous, of which figs are a picture (cf. Jeremiah 24:5-7), because they have acknowledged their affliction before God. These places are the last stops before the final destination of His journey on earth.

God will still provide an appropriate testimony for His Son by working in the hearts of the crowd. In preparation for this, the Lord Jesus sends out two disciples. This mission follows the parable of the minas. It is about executing a command that corresponds to acting with the entrusted minas. Later they get another command, that is to prepare the Passover (Luke 22:8).

They now have to go to the village opposite Mount Olivet. He tells them what they will find there and what to do with it. They will find a colt tied up. He also knows that it is a colt on which no one yet has ever sat. They have to untie it and bring it to Him.

In this command lies a similarity that shows how grace frees a person from all the slavery of the law. The colt is a picture of man (Exodus 13:13) who is bound by the law and therefore not free. To be used by the Lord in His service, it must be untied (cf. Luke 13:16). If a person is delivered from bondage through teaching from God’s Word by the Lord’s servants, he can ‘carry’ the Lord around. The Lord can only commit Himself to something that has never served under any other yoke. New life has never been subject to the law.

The Lord knows that there are people who will ask why they untie the colt. He gives His disciples the answer to that question in the mouth. They can simply say that the Lord needs it. That is enough. He, Who does not need to be served by anyone because everything belongs to Him, says of the colt He needs it. This proves His great grace when we think of the picture that is presented to us in this colt, that of the bound human being. He wants to use such people and commit them to His work. He needs them for that. That is an encouragement for each of us.

Obedient, the two disciples set off. They find it “as He had told them”. So it is with every mission by Him whereby He gives specific directions. It will then go as He has said.

It is understandable that the owners of the colt ask the disciples why they untie the colt. They give the answer which the Lord has put in their mouth. Then there are no more objections, for Christ has worked in the hearts of the owners the willingness to give the colt to Him. The colt is brought to the Lord Jesus.

Under the working of God’s Spirit, the disciples spontaneously throw their coats on the colt and put Him on it. It is an act of homage to Him. They subject their coats – which speak of their outer behavior, the deeds people see – to Him, they make themselves available to Him. Then they exalt Him by putting Him on the colt and on their coats. Thus, this act has a rich symbolic meaning for our lives. Do we subject our lives to Him so that He may have authority over it and the people around us may see Him?

They throw their coats not only on the colt, but also on the road. The whole road is covered with coats over which He, seated on the colt, goes forth. Not only our deeds, but also our walk should be subject to Him. He desires that we give our path of life to Him so that He can use it to reach His purpose with our lives. If we only remember that the world will reject us if we surrender our way of life to Him.

Luke 21:7

The Lord Has Need of It

After pointing out in the parable the characteristics of the kingdom in the time of His absence, the Lord is going on ahead, going up to Jerusalem. The journey to the distant country to receive the kingdom (Luke 19:12) goes for Him via Calvary near Jerusalem. He comes near the mount that is called Olivet, the mountain that reminds us of the future after His rejection and death. When He is risen, He will go from there to heaven (Acts 1:9-12) and return there (Zechariah 14:4). The olive is the fruit that produces the olive oil. Oil is a picture of the Holy Spirit. From heaven the Lord Jesus will first give the Holy Spirit.

This fruit is found in the villages of Bethphage and Bethany which are close to Mount Olivet. Bethphage means ‘house of the figs’ and Bethany means ‘house of the afflicted’. These are places that by their names point to a remnant of the people who receive Him. This remnant is formed by the righteous, of which figs are a picture (cf. Jeremiah 24:5-7), because they have acknowledged their affliction before God. These places are the last stops before the final destination of His journey on earth.

God will still provide an appropriate testimony for His Son by working in the hearts of the crowd. In preparation for this, the Lord Jesus sends out two disciples. This mission follows the parable of the minas. It is about executing a command that corresponds to acting with the entrusted minas. Later they get another command, that is to prepare the Passover (Luke 22:8).

They now have to go to the village opposite Mount Olivet. He tells them what they will find there and what to do with it. They will find a colt tied up. He also knows that it is a colt on which no one yet has ever sat. They have to untie it and bring it to Him.

In this command lies a similarity that shows how grace frees a person from all the slavery of the law. The colt is a picture of man (Exodus 13:13) who is bound by the law and therefore not free. To be used by the Lord in His service, it must be untied (cf. Luke 13:16). If a person is delivered from bondage through teaching from God’s Word by the Lord’s servants, he can ‘carry’ the Lord around. The Lord can only commit Himself to something that has never served under any other yoke. New life has never been subject to the law.

The Lord knows that there are people who will ask why they untie the colt. He gives His disciples the answer to that question in the mouth. They can simply say that the Lord needs it. That is enough. He, Who does not need to be served by anyone because everything belongs to Him, says of the colt He needs it. This proves His great grace when we think of the picture that is presented to us in this colt, that of the bound human being. He wants to use such people and commit them to His work. He needs them for that. That is an encouragement for each of us.

Obedient, the two disciples set off. They find it “as He had told them”. So it is with every mission by Him whereby He gives specific directions. It will then go as He has said.

It is understandable that the owners of the colt ask the disciples why they untie the colt. They give the answer which the Lord has put in their mouth. Then there are no more objections, for Christ has worked in the hearts of the owners the willingness to give the colt to Him. The colt is brought to the Lord Jesus.

Under the working of God’s Spirit, the disciples spontaneously throw their coats on the colt and put Him on it. It is an act of homage to Him. They subject their coats – which speak of their outer behavior, the deeds people see – to Him, they make themselves available to Him. Then they exalt Him by putting Him on the colt and on their coats. Thus, this act has a rich symbolic meaning for our lives. Do we subject our lives to Him so that He may have authority over it and the people around us may see Him?

They throw their coats not only on the colt, but also on the road. The whole road is covered with coats over which He, seated on the colt, goes forth. Not only our deeds, but also our walk should be subject to Him. He desires that we give our path of life to Him so that He can use it to reach His purpose with our lives. If we only remember that the world will reject us if we surrender our way of life to Him.

Luke 21:8

The Lord Has Need of It

After pointing out in the parable the characteristics of the kingdom in the time of His absence, the Lord is going on ahead, going up to Jerusalem. The journey to the distant country to receive the kingdom (Luke 19:12) goes for Him via Calvary near Jerusalem. He comes near the mount that is called Olivet, the mountain that reminds us of the future after His rejection and death. When He is risen, He will go from there to heaven (Acts 1:9-12) and return there (Zechariah 14:4). The olive is the fruit that produces the olive oil. Oil is a picture of the Holy Spirit. From heaven the Lord Jesus will first give the Holy Spirit.

This fruit is found in the villages of Bethphage and Bethany which are close to Mount Olivet. Bethphage means ‘house of the figs’ and Bethany means ‘house of the afflicted’. These are places that by their names point to a remnant of the people who receive Him. This remnant is formed by the righteous, of which figs are a picture (cf. Jeremiah 24:5-7), because they have acknowledged their affliction before God. These places are the last stops before the final destination of His journey on earth.

God will still provide an appropriate testimony for His Son by working in the hearts of the crowd. In preparation for this, the Lord Jesus sends out two disciples. This mission follows the parable of the minas. It is about executing a command that corresponds to acting with the entrusted minas. Later they get another command, that is to prepare the Passover (Luke 22:8).

They now have to go to the village opposite Mount Olivet. He tells them what they will find there and what to do with it. They will find a colt tied up. He also knows that it is a colt on which no one yet has ever sat. They have to untie it and bring it to Him.

In this command lies a similarity that shows how grace frees a person from all the slavery of the law. The colt is a picture of man (Exodus 13:13) who is bound by the law and therefore not free. To be used by the Lord in His service, it must be untied (cf. Luke 13:16). If a person is delivered from bondage through teaching from God’s Word by the Lord’s servants, he can ‘carry’ the Lord around. The Lord can only commit Himself to something that has never served under any other yoke. New life has never been subject to the law.

The Lord knows that there are people who will ask why they untie the colt. He gives His disciples the answer to that question in the mouth. They can simply say that the Lord needs it. That is enough. He, Who does not need to be served by anyone because everything belongs to Him, says of the colt He needs it. This proves His great grace when we think of the picture that is presented to us in this colt, that of the bound human being. He wants to use such people and commit them to His work. He needs them for that. That is an encouragement for each of us.

Obedient, the two disciples set off. They find it “as He had told them”. So it is with every mission by Him whereby He gives specific directions. It will then go as He has said.

It is understandable that the owners of the colt ask the disciples why they untie the colt. They give the answer which the Lord has put in their mouth. Then there are no more objections, for Christ has worked in the hearts of the owners the willingness to give the colt to Him. The colt is brought to the Lord Jesus.

Under the working of God’s Spirit, the disciples spontaneously throw their coats on the colt and put Him on it. It is an act of homage to Him. They subject their coats – which speak of their outer behavior, the deeds people see – to Him, they make themselves available to Him. Then they exalt Him by putting Him on the colt and on their coats. Thus, this act has a rich symbolic meaning for our lives. Do we subject our lives to Him so that He may have authority over it and the people around us may see Him?

They throw their coats not only on the colt, but also on the road. The whole road is covered with coats over which He, seated on the colt, goes forth. Not only our deeds, but also our walk should be subject to Him. He desires that we give our path of life to Him so that He can use it to reach His purpose with our lives. If we only remember that the world will reject us if we surrender our way of life to Him.

Luke 21:9

The Lord Has Need of It

After pointing out in the parable the characteristics of the kingdom in the time of His absence, the Lord is going on ahead, going up to Jerusalem. The journey to the distant country to receive the kingdom (Luke 19:12) goes for Him via Calvary near Jerusalem. He comes near the mount that is called Olivet, the mountain that reminds us of the future after His rejection and death. When He is risen, He will go from there to heaven (Acts 1:9-12) and return there (Zechariah 14:4). The olive is the fruit that produces the olive oil. Oil is a picture of the Holy Spirit. From heaven the Lord Jesus will first give the Holy Spirit.

This fruit is found in the villages of Bethphage and Bethany which are close to Mount Olivet. Bethphage means ‘house of the figs’ and Bethany means ‘house of the afflicted’. These are places that by their names point to a remnant of the people who receive Him. This remnant is formed by the righteous, of which figs are a picture (cf. Jeremiah 24:5-7), because they have acknowledged their affliction before God. These places are the last stops before the final destination of His journey on earth.

God will still provide an appropriate testimony for His Son by working in the hearts of the crowd. In preparation for this, the Lord Jesus sends out two disciples. This mission follows the parable of the minas. It is about executing a command that corresponds to acting with the entrusted minas. Later they get another command, that is to prepare the Passover (Luke 22:8).

They now have to go to the village opposite Mount Olivet. He tells them what they will find there and what to do with it. They will find a colt tied up. He also knows that it is a colt on which no one yet has ever sat. They have to untie it and bring it to Him.

In this command lies a similarity that shows how grace frees a person from all the slavery of the law. The colt is a picture of man (Exodus 13:13) who is bound by the law and therefore not free. To be used by the Lord in His service, it must be untied (cf. Luke 13:16). If a person is delivered from bondage through teaching from God’s Word by the Lord’s servants, he can ‘carry’ the Lord around. The Lord can only commit Himself to something that has never served under any other yoke. New life has never been subject to the law.

The Lord knows that there are people who will ask why they untie the colt. He gives His disciples the answer to that question in the mouth. They can simply say that the Lord needs it. That is enough. He, Who does not need to be served by anyone because everything belongs to Him, says of the colt He needs it. This proves His great grace when we think of the picture that is presented to us in this colt, that of the bound human being. He wants to use such people and commit them to His work. He needs them for that. That is an encouragement for each of us.

Obedient, the two disciples set off. They find it “as He had told them”. So it is with every mission by Him whereby He gives specific directions. It will then go as He has said.

It is understandable that the owners of the colt ask the disciples why they untie the colt. They give the answer which the Lord has put in their mouth. Then there are no more objections, for Christ has worked in the hearts of the owners the willingness to give the colt to Him. The colt is brought to the Lord Jesus.

Under the working of God’s Spirit, the disciples spontaneously throw their coats on the colt and put Him on it. It is an act of homage to Him. They subject their coats – which speak of their outer behavior, the deeds people see – to Him, they make themselves available to Him. Then they exalt Him by putting Him on the colt and on their coats. Thus, this act has a rich symbolic meaning for our lives. Do we subject our lives to Him so that He may have authority over it and the people around us may see Him?

They throw their coats not only on the colt, but also on the road. The whole road is covered with coats over which He, seated on the colt, goes forth. Not only our deeds, but also our walk should be subject to Him. He desires that we give our path of life to Him so that He can use it to reach His purpose with our lives. If we only remember that the world will reject us if we surrender our way of life to Him.

Luke 21:10

The Lord Jesus Is Praised

The disciples who follow Him massively know nothing about what is going to happen to Him in Jerusalem. They think He is going to Jerusalem to reign. On the way to that glorious accession to the throne, they would like to submit themselves to Him. They start to praise God with joy and a loud voice. They have seen so many miracles, i.e. works of power, that this must be the Messiah of God.

Unfortunately, these are only outward impressions of Who the Lord is. For His message of grace they are and remain deaf. Yet God uses them to glorify the Name of His Son. Touched by God’s Spirit, the crowd praises the Lord Jesus as the Blessed, the Highly Praised, as the King Who comes in the Name of the LORD, Yahweh. That He is indeed to the full.

When they speak of peace in heaven, they say more than they realize. It is indeed so that the kingdom depends for its establishment on earth on a peace established in the highest heavens. This indicates the place which He will take in heaven, exalted as the Son of Man and as the Conqueror of satan. The kingdom of peace and justice that will be established on earth is only a consequence of the glory that grace has already established in heaven since His coming into the distant country to which He is here on His way.

When He was born as Man, the angels spoke of “peace on earth” (Luke 2:14) because the Man on Whom the good pleasure of God rested had appeared. They glorified the full scope of His work. By now it has become clear that death awaits Him and that His rejection results in a period that will be anything but peace. But the heavens will be the stage of peace. There He will go after accomplishing the work on the cross. There He will receive the honor of God to which He is entitled (John 13:32). There is peace in heaven because He entered there as Conqueror and there is peace in the hearts of those who have received Him (Colossians 1:20-23; Ephesians 2:14; 17).

The Pharisees are not part of the praising crowd. As declared opponents of the Lord, they are very disturbed by what is happening. They have the nature of the older son who was also annoyed by the feast for his returned brother (Luke 15:25-30). In doing so, they have closed themselves for every work of the Spirit. What they see, is unacceptable in their eyes and must be stopped.

In their approach to the Lord, they call Him “Teacher”. To them He is nothing more than an itinerant rabbi who, in their eyes, has far too much of a following and receives far too much honor. This is at the expense of the honor they claim for themselves. In their religious zeal they see that what the crowd calls can only apply to the Messiah.

Their conclusion is correct, only to them He is not the Messiah because their eyes are darkened too much by hatred to see even a glimpse of Divine glory in Him. They say to Him to rebuke His disciples. He gives a short answer which is therefore significant. God wants to give a testimony about His Son as the Blessed. He can work the hearts of people who have recognized something of God in the actions of His Son. He is even able to make dead stones bear a similar testimony. The fact that the Pharisees do not recognize anything of God in Him and therefore do not give Him any honor, but rather oppose Him, shows how dead and hardened they are.

Luke 21:11

The Lord Jesus Is Praised

The disciples who follow Him massively know nothing about what is going to happen to Him in Jerusalem. They think He is going to Jerusalem to reign. On the way to that glorious accession to the throne, they would like to submit themselves to Him. They start to praise God with joy and a loud voice. They have seen so many miracles, i.e. works of power, that this must be the Messiah of God.

Unfortunately, these are only outward impressions of Who the Lord is. For His message of grace they are and remain deaf. Yet God uses them to glorify the Name of His Son. Touched by God’s Spirit, the crowd praises the Lord Jesus as the Blessed, the Highly Praised, as the King Who comes in the Name of the LORD, Yahweh. That He is indeed to the full.

When they speak of peace in heaven, they say more than they realize. It is indeed so that the kingdom depends for its establishment on earth on a peace established in the highest heavens. This indicates the place which He will take in heaven, exalted as the Son of Man and as the Conqueror of satan. The kingdom of peace and justice that will be established on earth is only a consequence of the glory that grace has already established in heaven since His coming into the distant country to which He is here on His way.

When He was born as Man, the angels spoke of “peace on earth” (Luke 2:14) because the Man on Whom the good pleasure of God rested had appeared. They glorified the full scope of His work. By now it has become clear that death awaits Him and that His rejection results in a period that will be anything but peace. But the heavens will be the stage of peace. There He will go after accomplishing the work on the cross. There He will receive the honor of God to which He is entitled (John 13:32). There is peace in heaven because He entered there as Conqueror and there is peace in the hearts of those who have received Him (Colossians 1:20-23; Ephesians 2:14; 17).

The Pharisees are not part of the praising crowd. As declared opponents of the Lord, they are very disturbed by what is happening. They have the nature of the older son who was also annoyed by the feast for his returned brother (Luke 15:25-30). In doing so, they have closed themselves for every work of the Spirit. What they see, is unacceptable in their eyes and must be stopped.

In their approach to the Lord, they call Him “Teacher”. To them He is nothing more than an itinerant rabbi who, in their eyes, has far too much of a following and receives far too much honor. This is at the expense of the honor they claim for themselves. In their religious zeal they see that what the crowd calls can only apply to the Messiah.

Their conclusion is correct, only to them He is not the Messiah because their eyes are darkened too much by hatred to see even a glimpse of Divine glory in Him. They say to Him to rebuke His disciples. He gives a short answer which is therefore significant. God wants to give a testimony about His Son as the Blessed. He can work the hearts of people who have recognized something of God in the actions of His Son. He is even able to make dead stones bear a similar testimony. The fact that the Pharisees do not recognize anything of God in Him and therefore do not give Him any honor, but rather oppose Him, shows how dead and hardened they are.

Luke 21:12

The Lord Jesus Is Praised

The disciples who follow Him massively know nothing about what is going to happen to Him in Jerusalem. They think He is going to Jerusalem to reign. On the way to that glorious accession to the throne, they would like to submit themselves to Him. They start to praise God with joy and a loud voice. They have seen so many miracles, i.e. works of power, that this must be the Messiah of God.

Unfortunately, these are only outward impressions of Who the Lord is. For His message of grace they are and remain deaf. Yet God uses them to glorify the Name of His Son. Touched by God’s Spirit, the crowd praises the Lord Jesus as the Blessed, the Highly Praised, as the King Who comes in the Name of the LORD, Yahweh. That He is indeed to the full.

When they speak of peace in heaven, they say more than they realize. It is indeed so that the kingdom depends for its establishment on earth on a peace established in the highest heavens. This indicates the place which He will take in heaven, exalted as the Son of Man and as the Conqueror of satan. The kingdom of peace and justice that will be established on earth is only a consequence of the glory that grace has already established in heaven since His coming into the distant country to which He is here on His way.

When He was born as Man, the angels spoke of “peace on earth” (Luke 2:14) because the Man on Whom the good pleasure of God rested had appeared. They glorified the full scope of His work. By now it has become clear that death awaits Him and that His rejection results in a period that will be anything but peace. But the heavens will be the stage of peace. There He will go after accomplishing the work on the cross. There He will receive the honor of God to which He is entitled (John 13:32). There is peace in heaven because He entered there as Conqueror and there is peace in the hearts of those who have received Him (Colossians 1:20-23; Ephesians 2:14; 17).

The Pharisees are not part of the praising crowd. As declared opponents of the Lord, they are very disturbed by what is happening. They have the nature of the older son who was also annoyed by the feast for his returned brother (Luke 15:25-30). In doing so, they have closed themselves for every work of the Spirit. What they see, is unacceptable in their eyes and must be stopped.

In their approach to the Lord, they call Him “Teacher”. To them He is nothing more than an itinerant rabbi who, in their eyes, has far too much of a following and receives far too much honor. This is at the expense of the honor they claim for themselves. In their religious zeal they see that what the crowd calls can only apply to the Messiah.

Their conclusion is correct, only to them He is not the Messiah because their eyes are darkened too much by hatred to see even a glimpse of Divine glory in Him. They say to Him to rebuke His disciples. He gives a short answer which is therefore significant. God wants to give a testimony about His Son as the Blessed. He can work the hearts of people who have recognized something of God in the actions of His Son. He is even able to make dead stones bear a similar testimony. The fact that the Pharisees do not recognize anything of God in Him and therefore do not give Him any honor, but rather oppose Him, shows how dead and hardened they are.

Luke 21:13

The Lord Jesus Is Praised

The disciples who follow Him massively know nothing about what is going to happen to Him in Jerusalem. They think He is going to Jerusalem to reign. On the way to that glorious accession to the throne, they would like to submit themselves to Him. They start to praise God with joy and a loud voice. They have seen so many miracles, i.e. works of power, that this must be the Messiah of God.

Unfortunately, these are only outward impressions of Who the Lord is. For His message of grace they are and remain deaf. Yet God uses them to glorify the Name of His Son. Touched by God’s Spirit, the crowd praises the Lord Jesus as the Blessed, the Highly Praised, as the King Who comes in the Name of the LORD, Yahweh. That He is indeed to the full.

When they speak of peace in heaven, they say more than they realize. It is indeed so that the kingdom depends for its establishment on earth on a peace established in the highest heavens. This indicates the place which He will take in heaven, exalted as the Son of Man and as the Conqueror of satan. The kingdom of peace and justice that will be established on earth is only a consequence of the glory that grace has already established in heaven since His coming into the distant country to which He is here on His way.

When He was born as Man, the angels spoke of “peace on earth” (Luke 2:14) because the Man on Whom the good pleasure of God rested had appeared. They glorified the full scope of His work. By now it has become clear that death awaits Him and that His rejection results in a period that will be anything but peace. But the heavens will be the stage of peace. There He will go after accomplishing the work on the cross. There He will receive the honor of God to which He is entitled (John 13:32). There is peace in heaven because He entered there as Conqueror and there is peace in the hearts of those who have received Him (Colossians 1:20-23; Ephesians 2:14; 17).

The Pharisees are not part of the praising crowd. As declared opponents of the Lord, they are very disturbed by what is happening. They have the nature of the older son who was also annoyed by the feast for his returned brother (Luke 15:25-30). In doing so, they have closed themselves for every work of the Spirit. What they see, is unacceptable in their eyes and must be stopped.

In their approach to the Lord, they call Him “Teacher”. To them He is nothing more than an itinerant rabbi who, in their eyes, has far too much of a following and receives far too much honor. This is at the expense of the honor they claim for themselves. In their religious zeal they see that what the crowd calls can only apply to the Messiah.

Their conclusion is correct, only to them He is not the Messiah because their eyes are darkened too much by hatred to see even a glimpse of Divine glory in Him. They say to Him to rebuke His disciples. He gives a short answer which is therefore significant. God wants to give a testimony about His Son as the Blessed. He can work the hearts of people who have recognized something of God in the actions of His Son. He is even able to make dead stones bear a similar testimony. The fact that the Pharisees do not recognize anything of God in Him and therefore do not give Him any honor, but rather oppose Him, shows how dead and hardened they are.

Luke 21:14

Lamentation of the Lord About Jerusalem

However impressive the testimony of the crowd may be and however justified it is that it is given of Him, the Lord knows that it is unfortunately only a superficial emotion. The reality is that they will reject Him. So when He approaches the city and sees it, He knows what the city will do to Him, and what the consequences will be for the city. Therefore, after the jubilation of His disciples we hear His weeping.

The King weeps over the city. It is a repetition of the lamentation of the LORD, Yahweh, in Psalms 81 (Psalms 81:13), which is expressed even more strongly here because the greatest sin is now about to happen. His powerful testimony does not prevent Him from being deeply saddened by their rejection of Him. Weeping belongs to the announcement of judgment and to seeing things that throw reproach on the Lord (Philippians 3:18).

A strict and just judgment must be given, but never harshly. The judgment concerns someone’s evil, the weeping concerns someone’s person. In Scripture there is always a perfect balance between the two. In Christ we see a wonderful and perfect harmony between anger and grieve (Mark 3:5).

The Lord expresses His intense desire that Jerusalem on “this day”, the day of salvation, on which God in Christ visits the city in grace, should nevertheless be able to know the things which makes for peace. Its peace is within reach. They only need to touch Him in faith, only to repent and accept God’s atonement in Him.

But Jerusalem has no eyes to see. Christ has “no [stately] form or majesty” for them; there is in Him no “appearance” that people “should be attracted to Him” (Isaiah 53:2b). Because Jerusalem does not recognize what serves its peace, there can be no peace on earth. Jerusalem is still in that position.

The Lord speaks of the dramatic consequences that His rejection will have for Jerusalem. He points forward to the days when their enemies will march against the city and besiege it. There will be no escape possible. Completely surrounded by enemies, they will get oppressed, to the point of suffocating. Finally, the city will fall and be levelled to the ground.

Here the Lord points to the destruction of Jerusalem by the Romans almost forty years later. This judgment comes over them because they did not recognize the time when God in grace in Christ looked after them, that they were visited by God in Christ. They did not know Him, but rejected Him. Then there can be no other result than this. Who rejects peace, dies in battle.

Luke 21:15

Lamentation of the Lord About Jerusalem

However impressive the testimony of the crowd may be and however justified it is that it is given of Him, the Lord knows that it is unfortunately only a superficial emotion. The reality is that they will reject Him. So when He approaches the city and sees it, He knows what the city will do to Him, and what the consequences will be for the city. Therefore, after the jubilation of His disciples we hear His weeping.

The King weeps over the city. It is a repetition of the lamentation of the LORD, Yahweh, in Psalms 81 (Psalms 81:13), which is expressed even more strongly here because the greatest sin is now about to happen. His powerful testimony does not prevent Him from being deeply saddened by their rejection of Him. Weeping belongs to the announcement of judgment and to seeing things that throw reproach on the Lord (Philippians 3:18).

A strict and just judgment must be given, but never harshly. The judgment concerns someone’s evil, the weeping concerns someone’s person. In Scripture there is always a perfect balance between the two. In Christ we see a wonderful and perfect harmony between anger and grieve (Mark 3:5).

The Lord expresses His intense desire that Jerusalem on “this day”, the day of salvation, on which God in Christ visits the city in grace, should nevertheless be able to know the things which makes for peace. Its peace is within reach. They only need to touch Him in faith, only to repent and accept God’s atonement in Him.

But Jerusalem has no eyes to see. Christ has “no [stately] form or majesty” for them; there is in Him no “appearance” that people “should be attracted to Him” (Isaiah 53:2b). Because Jerusalem does not recognize what serves its peace, there can be no peace on earth. Jerusalem is still in that position.

The Lord speaks of the dramatic consequences that His rejection will have for Jerusalem. He points forward to the days when their enemies will march against the city and besiege it. There will be no escape possible. Completely surrounded by enemies, they will get oppressed, to the point of suffocating. Finally, the city will fall and be levelled to the ground.

Here the Lord points to the destruction of Jerusalem by the Romans almost forty years later. This judgment comes over them because they did not recognize the time when God in grace in Christ looked after them, that they were visited by God in Christ. They did not know Him, but rejected Him. Then there can be no other result than this. Who rejects peace, dies in battle.

Luke 21:16

Lamentation of the Lord About Jerusalem

However impressive the testimony of the crowd may be and however justified it is that it is given of Him, the Lord knows that it is unfortunately only a superficial emotion. The reality is that they will reject Him. So when He approaches the city and sees it, He knows what the city will do to Him, and what the consequences will be for the city. Therefore, after the jubilation of His disciples we hear His weeping.

The King weeps over the city. It is a repetition of the lamentation of the LORD, Yahweh, in Psalms 81 (Psalms 81:13), which is expressed even more strongly here because the greatest sin is now about to happen. His powerful testimony does not prevent Him from being deeply saddened by their rejection of Him. Weeping belongs to the announcement of judgment and to seeing things that throw reproach on the Lord (Philippians 3:18).

A strict and just judgment must be given, but never harshly. The judgment concerns someone’s evil, the weeping concerns someone’s person. In Scripture there is always a perfect balance between the two. In Christ we see a wonderful and perfect harmony between anger and grieve (Mark 3:5).

The Lord expresses His intense desire that Jerusalem on “this day”, the day of salvation, on which God in Christ visits the city in grace, should nevertheless be able to know the things which makes for peace. Its peace is within reach. They only need to touch Him in faith, only to repent and accept God’s atonement in Him.

But Jerusalem has no eyes to see. Christ has “no [stately] form or majesty” for them; there is in Him no “appearance” that people “should be attracted to Him” (Isaiah 53:2b). Because Jerusalem does not recognize what serves its peace, there can be no peace on earth. Jerusalem is still in that position.

The Lord speaks of the dramatic consequences that His rejection will have for Jerusalem. He points forward to the days when their enemies will march against the city and besiege it. There will be no escape possible. Completely surrounded by enemies, they will get oppressed, to the point of suffocating. Finally, the city will fall and be levelled to the ground.

Here the Lord points to the destruction of Jerusalem by the Romans almost forty years later. This judgment comes over them because they did not recognize the time when God in grace in Christ looked after them, that they were visited by God in Christ. They did not know Him, but rejected Him. Then there can be no other result than this. Who rejects peace, dies in battle.

Luke 21:17

Lamentation of the Lord About Jerusalem

However impressive the testimony of the crowd may be and however justified it is that it is given of Him, the Lord knows that it is unfortunately only a superficial emotion. The reality is that they will reject Him. So when He approaches the city and sees it, He knows what the city will do to Him, and what the consequences will be for the city. Therefore, after the jubilation of His disciples we hear His weeping.

The King weeps over the city. It is a repetition of the lamentation of the LORD, Yahweh, in Psalms 81 (Psalms 81:13), which is expressed even more strongly here because the greatest sin is now about to happen. His powerful testimony does not prevent Him from being deeply saddened by their rejection of Him. Weeping belongs to the announcement of judgment and to seeing things that throw reproach on the Lord (Philippians 3:18).

A strict and just judgment must be given, but never harshly. The judgment concerns someone’s evil, the weeping concerns someone’s person. In Scripture there is always a perfect balance between the two. In Christ we see a wonderful and perfect harmony between anger and grieve (Mark 3:5).

The Lord expresses His intense desire that Jerusalem on “this day”, the day of salvation, on which God in Christ visits the city in grace, should nevertheless be able to know the things which makes for peace. Its peace is within reach. They only need to touch Him in faith, only to repent and accept God’s atonement in Him.

But Jerusalem has no eyes to see. Christ has “no [stately] form or majesty” for them; there is in Him no “appearance” that people “should be attracted to Him” (Isaiah 53:2b). Because Jerusalem does not recognize what serves its peace, there can be no peace on earth. Jerusalem is still in that position.

The Lord speaks of the dramatic consequences that His rejection will have for Jerusalem. He points forward to the days when their enemies will march against the city and besiege it. There will be no escape possible. Completely surrounded by enemies, they will get oppressed, to the point of suffocating. Finally, the city will fall and be levelled to the ground.

Here the Lord points to the destruction of Jerusalem by the Romans almost forty years later. This judgment comes over them because they did not recognize the time when God in grace in Christ looked after them, that they were visited by God in Christ. They did not know Him, but rejected Him. Then there can be no other result than this. Who rejects peace, dies in battle.

Luke 21:18

Cleansing and Teaching in the Temple

He entered Jerusalem and now He enters the temple. As the Lord of His house, He drives out those who abuse His house for their own gain. The way things are going in the temple reveals the true condition of the people. The Lord goes to this center of their religion and finds there how the power of evil controls everything.

The house of God is in the hands of men completely alienated from His original purpose. The temple is meant by God as a house of prayer, a house where His help in need is sought, but these wicked people have made it a robbers’ den. A robber is someone who robs the possessions of someone else. By using the temple as a marketplace they rob God of His honor. They also rob their fellow men of their possessions by their unfair trade.

By learning daily about God and the kingdom in the temple, the Lord gives the temple back its true meaning. The temple, the house of God, becomes a house of teaching when it first has become a house of prayer. The church is primarily a house of prayer (1 Timothy 2:1). Only in a mind of dependence, of which prayer is the expression, we are able receive instruction from the Lord in His house. The teachings here in the temple are mainly the result of the Lord’s discussions with diverse groups of opponents. This teaching, which begins here, continues until Luke 21:38.

As the Lord teaches in the temple, religious leaders and influential people seek opportunities to kill Him. Those who have to teach the people about the true God appear to be potential murderers. However, they see no means of turning their plans for murder into action. In their perseverance they see how the people is hanging on to Him, listening to every word He says. At this moment, taking any action against Him is out of the question, for by such an action the people would turn against them.

Luke 21:19

Cleansing and Teaching in the Temple

He entered Jerusalem and now He enters the temple. As the Lord of His house, He drives out those who abuse His house for their own gain. The way things are going in the temple reveals the true condition of the people. The Lord goes to this center of their religion and finds there how the power of evil controls everything.

The house of God is in the hands of men completely alienated from His original purpose. The temple is meant by God as a house of prayer, a house where His help in need is sought, but these wicked people have made it a robbers’ den. A robber is someone who robs the possessions of someone else. By using the temple as a marketplace they rob God of His honor. They also rob their fellow men of their possessions by their unfair trade.

By learning daily about God and the kingdom in the temple, the Lord gives the temple back its true meaning. The temple, the house of God, becomes a house of teaching when it first has become a house of prayer. The church is primarily a house of prayer (1 Timothy 2:1). Only in a mind of dependence, of which prayer is the expression, we are able receive instruction from the Lord in His house. The teachings here in the temple are mainly the result of the Lord’s discussions with diverse groups of opponents. This teaching, which begins here, continues until Luke 21:38.

As the Lord teaches in the temple, religious leaders and influential people seek opportunities to kill Him. Those who have to teach the people about the true God appear to be potential murderers. However, they see no means of turning their plans for murder into action. In their perseverance they see how the people is hanging on to Him, listening to every word He says. At this moment, taking any action against Him is out of the question, for by such an action the people would turn against them.

Luke 21:20

Cleansing and Teaching in the Temple

He entered Jerusalem and now He enters the temple. As the Lord of His house, He drives out those who abuse His house for their own gain. The way things are going in the temple reveals the true condition of the people. The Lord goes to this center of their religion and finds there how the power of evil controls everything.

The house of God is in the hands of men completely alienated from His original purpose. The temple is meant by God as a house of prayer, a house where His help in need is sought, but these wicked people have made it a robbers’ den. A robber is someone who robs the possessions of someone else. By using the temple as a marketplace they rob God of His honor. They also rob their fellow men of their possessions by their unfair trade.

By learning daily about God and the kingdom in the temple, the Lord gives the temple back its true meaning. The temple, the house of God, becomes a house of teaching when it first has become a house of prayer. The church is primarily a house of prayer (1 Timothy 2:1). Only in a mind of dependence, of which prayer is the expression, we are able receive instruction from the Lord in His house. The teachings here in the temple are mainly the result of the Lord’s discussions with diverse groups of opponents. This teaching, which begins here, continues until Luke 21:38.

As the Lord teaches in the temple, religious leaders and influential people seek opportunities to kill Him. Those who have to teach the people about the true God appear to be potential murderers. However, they see no means of turning their plans for murder into action. In their perseverance they see how the people is hanging on to Him, listening to every word He says. At this moment, taking any action against Him is out of the question, for by such an action the people would turn against them.

Luke 21:21

Cleansing and Teaching in the Temple

He entered Jerusalem and now He enters the temple. As the Lord of His house, He drives out those who abuse His house for their own gain. The way things are going in the temple reveals the true condition of the people. The Lord goes to this center of their religion and finds there how the power of evil controls everything.

The house of God is in the hands of men completely alienated from His original purpose. The temple is meant by God as a house of prayer, a house where His help in need is sought, but these wicked people have made it a robbers’ den. A robber is someone who robs the possessions of someone else. By using the temple as a marketplace they rob God of His honor. They also rob their fellow men of their possessions by their unfair trade.

By learning daily about God and the kingdom in the temple, the Lord gives the temple back its true meaning. The temple, the house of God, becomes a house of teaching when it first has become a house of prayer. The church is primarily a house of prayer (1 Timothy 2:1). Only in a mind of dependence, of which prayer is the expression, we are able receive instruction from the Lord in His house. The teachings here in the temple are mainly the result of the Lord’s discussions with diverse groups of opponents. This teaching, which begins here, continues until Luke 21:38.

As the Lord teaches in the temple, religious leaders and influential people seek opportunities to kill Him. Those who have to teach the people about the true God appear to be potential murderers. However, they see no means of turning their plans for murder into action. In their perseverance they see how the people is hanging on to Him, listening to every word He says. At this moment, taking any action against Him is out of the question, for by such an action the people would turn against them.

Luke 21:23

Question About the Authority of the Lord

Although the temple has become a robbers’ den, the Lord teaches the people there daily and tirelessly continues to proclaim the gospel. The people are a flock that lies down weary and over which He remains moved with compassion. It is a flock with ruthless shepherds. Those shepherds confront Him. In the last week of His life on earth before the cross, the temple becomes the area where enmity becomes stronger and stronger. This chapter describes the conflicts the Lord has with the leaders. He unmasks them and silences them, but the murderousness is not extinguished.

The first issue the Lord teaches in the temple is that of authority. The teaching about this is of great importance to the church, that is the temple of God now (1 Corinthians 3:16). The question is how to recognize Divine authority. The Lord responds to this question in response to a question of dispute with which the religious leaders come to Him. They do acknowledge His authority, but they ask Him in a critical spirit about its origin.

People who eagerly claim authority, always question true authority. They are never able to recognize true authority because they do not want that. With their question they assert to be able to judge Him. They want to know whether He has personal authority, for example through education, or whether He exercises authority on behalf of someone else, a higher authority on behalf of whom He speaks. It is both true for Him. He is personally the highest authority. He is God the Son. He is also as Man the Son of God Who has taken the place of dependence and obedience to God. These are the questions of blind people who refuse to see.

Luke 21:24

Question About the Authority of the Lord

Although the temple has become a robbers’ den, the Lord teaches the people there daily and tirelessly continues to proclaim the gospel. The people are a flock that lies down weary and over which He remains moved with compassion. It is a flock with ruthless shepherds. Those shepherds confront Him. In the last week of His life on earth before the cross, the temple becomes the area where enmity becomes stronger and stronger. This chapter describes the conflicts the Lord has with the leaders. He unmasks them and silences them, but the murderousness is not extinguished.

The first issue the Lord teaches in the temple is that of authority. The teaching about this is of great importance to the church, that is the temple of God now (1 Corinthians 3:16). The question is how to recognize Divine authority. The Lord responds to this question in response to a question of dispute with which the religious leaders come to Him. They do acknowledge His authority, but they ask Him in a critical spirit about its origin.

People who eagerly claim authority, always question true authority. They are never able to recognize true authority because they do not want that. With their question they assert to be able to judge Him. They want to know whether He has personal authority, for example through education, or whether He exercises authority on behalf of someone else, a higher authority on behalf of whom He speaks. It is both true for Him. He is personally the highest authority. He is God the Son. He is also as Man the Son of God Who has taken the place of dependence and obedience to God. These are the questions of blind people who refuse to see.

Luke 21:25

The Answer of the Lord

The Lord wants to make it clear to them that they are blind, that they may acknowledge their blindness and then receive sight. Therefore He has as answer a question to them. With the words “tell Me” He commands them to answer Him. His counter-question must make it clear whether they are capable of forming a real judgment about His authority. Their answer will bring their mind to light.

His question concerns the baptism of John. John was His forerunner and herald. John announced Him and preached the baptism of repentance for the forgiveness of sins (Luke 3:3). Many have come to his baptism (Luke 3:7) and have even wondered, as to whether he was the Christ (Luke 3:15). However, the reaction of John was clear that he was not himself, but that it was He Who came after him.

The answer to the question about John’s baptism therefore determines their view of the Lord. He presents them with two possibilities: the baptism of John was from heaven or from men. It is one of two. Let them say it.

In their falsehood and insincerity, the religious leaders consult with each other. They don’t discuss what the right answer is, but what He will answer to a particular answer. They are so corrupt that they only look at the result of their answer and not at its truth. They discuss what His answer will be when they say that John’s baptism was from heaven. They know His answer: He will say: “Why did you not believe him?” They cannot deny that John’s baptism was from heaven, but they do not want to admit it.

The other option is also being considered. They refrain from that because they know the great admiration of the people for John. Instead of joining the people and acknowledging that John was a prophet, they consider that an answer that John would bring down could cost them their life. They are afraid to lose the people’s favor and to get the people against them, even fearing for their life.

Both answers turn around themselves. Because they think they will suffer the least loss of sight if they say they don’t know where John’s baptism is from, they give that answer. With this answer they indicate that they do not deserve an answer to their question from the Lord. He has made it clear that they have reprehensible intentions. It is tragic that they do not want to repent, but rather, as His declared opponents, are becoming increasingly murderous. They can be stopped by nothing. The Lord shows in the following parable how they consciously want to kill Him.

Luke 21:26

The Answer of the Lord

The Lord wants to make it clear to them that they are blind, that they may acknowledge their blindness and then receive sight. Therefore He has as answer a question to them. With the words “tell Me” He commands them to answer Him. His counter-question must make it clear whether they are capable of forming a real judgment about His authority. Their answer will bring their mind to light.

His question concerns the baptism of John. John was His forerunner and herald. John announced Him and preached the baptism of repentance for the forgiveness of sins (Luke 3:3). Many have come to his baptism (Luke 3:7) and have even wondered, as to whether he was the Christ (Luke 3:15). However, the reaction of John was clear that he was not himself, but that it was He Who came after him.

The answer to the question about John’s baptism therefore determines their view of the Lord. He presents them with two possibilities: the baptism of John was from heaven or from men. It is one of two. Let them say it.

In their falsehood and insincerity, the religious leaders consult with each other. They don’t discuss what the right answer is, but what He will answer to a particular answer. They are so corrupt that they only look at the result of their answer and not at its truth. They discuss what His answer will be when they say that John’s baptism was from heaven. They know His answer: He will say: “Why did you not believe him?” They cannot deny that John’s baptism was from heaven, but they do not want to admit it.

The other option is also being considered. They refrain from that because they know the great admiration of the people for John. Instead of joining the people and acknowledging that John was a prophet, they consider that an answer that John would bring down could cost them their life. They are afraid to lose the people’s favor and to get the people against them, even fearing for their life.

Both answers turn around themselves. Because they think they will suffer the least loss of sight if they say they don’t know where John’s baptism is from, they give that answer. With this answer they indicate that they do not deserve an answer to their question from the Lord. He has made it clear that they have reprehensible intentions. It is tragic that they do not want to repent, but rather, as His declared opponents, are becoming increasingly murderous. They can be stopped by nothing. The Lord shows in the following parable how they consciously want to kill Him.

Luke 21:27

The Answer of the Lord

The Lord wants to make it clear to them that they are blind, that they may acknowledge their blindness and then receive sight. Therefore He has as answer a question to them. With the words “tell Me” He commands them to answer Him. His counter-question must make it clear whether they are capable of forming a real judgment about His authority. Their answer will bring their mind to light.

His question concerns the baptism of John. John was His forerunner and herald. John announced Him and preached the baptism of repentance for the forgiveness of sins (Luke 3:3). Many have come to his baptism (Luke 3:7) and have even wondered, as to whether he was the Christ (Luke 3:15). However, the reaction of John was clear that he was not himself, but that it was He Who came after him.

The answer to the question about John’s baptism therefore determines their view of the Lord. He presents them with two possibilities: the baptism of John was from heaven or from men. It is one of two. Let them say it.

In their falsehood and insincerity, the religious leaders consult with each other. They don’t discuss what the right answer is, but what He will answer to a particular answer. They are so corrupt that they only look at the result of their answer and not at its truth. They discuss what His answer will be when they say that John’s baptism was from heaven. They know His answer: He will say: “Why did you not believe him?” They cannot deny that John’s baptism was from heaven, but they do not want to admit it.

The other option is also being considered. They refrain from that because they know the great admiration of the people for John. Instead of joining the people and acknowledging that John was a prophet, they consider that an answer that John would bring down could cost them their life. They are afraid to lose the people’s favor and to get the people against them, even fearing for their life.

Both answers turn around themselves. Because they think they will suffer the least loss of sight if they say they don’t know where John’s baptism is from, they give that answer. With this answer they indicate that they do not deserve an answer to their question from the Lord. He has made it clear that they have reprehensible intentions. It is tragic that they do not want to repent, but rather, as His declared opponents, are becoming increasingly murderous. They can be stopped by nothing. The Lord shows in the following parable how they consciously want to kill Him.

Luke 21:28

The Answer of the Lord

The Lord wants to make it clear to them that they are blind, that they may acknowledge their blindness and then receive sight. Therefore He has as answer a question to them. With the words “tell Me” He commands them to answer Him. His counter-question must make it clear whether they are capable of forming a real judgment about His authority. Their answer will bring their mind to light.

His question concerns the baptism of John. John was His forerunner and herald. John announced Him and preached the baptism of repentance for the forgiveness of sins (Luke 3:3). Many have come to his baptism (Luke 3:7) and have even wondered, as to whether he was the Christ (Luke 3:15). However, the reaction of John was clear that he was not himself, but that it was He Who came after him.

The answer to the question about John’s baptism therefore determines their view of the Lord. He presents them with two possibilities: the baptism of John was from heaven or from men. It is one of two. Let them say it.

In their falsehood and insincerity, the religious leaders consult with each other. They don’t discuss what the right answer is, but what He will answer to a particular answer. They are so corrupt that they only look at the result of their answer and not at its truth. They discuss what His answer will be when they say that John’s baptism was from heaven. They know His answer: He will say: “Why did you not believe him?” They cannot deny that John’s baptism was from heaven, but they do not want to admit it.

The other option is also being considered. They refrain from that because they know the great admiration of the people for John. Instead of joining the people and acknowledging that John was a prophet, they consider that an answer that John would bring down could cost them their life. They are afraid to lose the people’s favor and to get the people against them, even fearing for their life.

Both answers turn around themselves. Because they think they will suffer the least loss of sight if they say they don’t know where John’s baptism is from, they give that answer. With this answer they indicate that they do not deserve an answer to their question from the Lord. He has made it clear that they have reprehensible intentions. It is tragic that they do not want to repent, but rather, as His declared opponents, are becoming increasingly murderous. They can be stopped by nothing. The Lord shows in the following parable how they consciously want to kill Him.

Luke 21:29

The Answer of the Lord

The Lord wants to make it clear to them that they are blind, that they may acknowledge their blindness and then receive sight. Therefore He has as answer a question to them. With the words “tell Me” He commands them to answer Him. His counter-question must make it clear whether they are capable of forming a real judgment about His authority. Their answer will bring their mind to light.

His question concerns the baptism of John. John was His forerunner and herald. John announced Him and preached the baptism of repentance for the forgiveness of sins (Luke 3:3). Many have come to his baptism (Luke 3:7) and have even wondered, as to whether he was the Christ (Luke 3:15). However, the reaction of John was clear that he was not himself, but that it was He Who came after him.

The answer to the question about John’s baptism therefore determines their view of the Lord. He presents them with two possibilities: the baptism of John was from heaven or from men. It is one of two. Let them say it.

In their falsehood and insincerity, the religious leaders consult with each other. They don’t discuss what the right answer is, but what He will answer to a particular answer. They are so corrupt that they only look at the result of their answer and not at its truth. They discuss what His answer will be when they say that John’s baptism was from heaven. They know His answer: He will say: “Why did you not believe him?” They cannot deny that John’s baptism was from heaven, but they do not want to admit it.

The other option is also being considered. They refrain from that because they know the great admiration of the people for John. Instead of joining the people and acknowledging that John was a prophet, they consider that an answer that John would bring down could cost them their life. They are afraid to lose the people’s favor and to get the people against them, even fearing for their life.

Both answers turn around themselves. Because they think they will suffer the least loss of sight if they say they don’t know where John’s baptism is from, they give that answer. With this answer they indicate that they do not deserve an answer to their question from the Lord. He has made it clear that they have reprehensible intentions. It is tragic that they do not want to repent, but rather, as His declared opponents, are becoming increasingly murderous. They can be stopped by nothing. The Lord shows in the following parable how they consciously want to kill Him.

Luke 21:30

The Answer of the Lord

The Lord wants to make it clear to them that they are blind, that they may acknowledge their blindness and then receive sight. Therefore He has as answer a question to them. With the words “tell Me” He commands them to answer Him. His counter-question must make it clear whether they are capable of forming a real judgment about His authority. Their answer will bring their mind to light.

His question concerns the baptism of John. John was His forerunner and herald. John announced Him and preached the baptism of repentance for the forgiveness of sins (Luke 3:3). Many have come to his baptism (Luke 3:7) and have even wondered, as to whether he was the Christ (Luke 3:15). However, the reaction of John was clear that he was not himself, but that it was He Who came after him.

The answer to the question about John’s baptism therefore determines their view of the Lord. He presents them with two possibilities: the baptism of John was from heaven or from men. It is one of two. Let them say it.

In their falsehood and insincerity, the religious leaders consult with each other. They don’t discuss what the right answer is, but what He will answer to a particular answer. They are so corrupt that they only look at the result of their answer and not at its truth. They discuss what His answer will be when they say that John’s baptism was from heaven. They know His answer: He will say: “Why did you not believe him?” They cannot deny that John’s baptism was from heaven, but they do not want to admit it.

The other option is also being considered. They refrain from that because they know the great admiration of the people for John. Instead of joining the people and acknowledging that John was a prophet, they consider that an answer that John would bring down could cost them their life. They are afraid to lose the people’s favor and to get the people against them, even fearing for their life.

Both answers turn around themselves. Because they think they will suffer the least loss of sight if they say they don’t know where John’s baptism is from, they give that answer. With this answer they indicate that they do not deserve an answer to their question from the Lord. He has made it clear that they have reprehensible intentions. It is tragic that they do not want to repent, but rather, as His declared opponents, are becoming increasingly murderous. They can be stopped by nothing. The Lord shows in the following parable how they consciously want to kill Him.

Luke 21:31

The Unrighteous Vine-Growers

The second topic in temple teaching is bearing fruit. The Lord tells a parable on this, not to the religious leaders, but to the people. He wants to warn them about the attitude of their leaders. The leaders also listen. Luke 20:19 shows that they know they are meant. It infuriates them instead of leading them to repentance.

The parable is about someone who plants a vineyard, rents it out to vine-growers and then goes on a journey for a long time. The vineyard is a picture of the people of Israel (Isaiah 5:1) who were expected to produce fruit for God. It is important to apply this history to ourselves as well because we are also expected to bear fruit (John 15:1-5). The vine-growers are the responsible leaders among the people. The man, the owner, is God, Who has withdrawn into heaven.

The man has rented out the vineyard with a view to fruit. He would like to receive of the produce of his vineyard. The produce of the vineyard is joy, for wine is a picture of joy (Judges 9:13; Psalms 104:15a). God wants His people to serve Him with joy and to come to Him with sacrifices of gratitude.

To receive of the fruit, the owner sends a slave to the vine-growers. But the slave, a prophet who reminds the people of God’s right to fruit, is abused by the vine-growers and sent away empty-handed. If God sends us His Word through His servants to bring us to fruit bearing to give this fruit to Him, how do we react?

Sending another slave shows the patience of the owner. But also this slave is beaten and treated shamefully and then sent back empty-handed. When the owner sends the third slave, the vine-growers become very violent. The slave is not only beaten, but also wounded. Mercilessly he is thrown out of the vineyard. Away with him.

All these messengers of God are as many proofs of His love for and patience with His people. Although His prophets were so mistreated every time, God continued to send them (2 Chronicles 36:15-16). And yet that is not the end of God’s patience and His attempts to obtain fruit from His people. In this parable another step is taken, the last and most far-reaching step: the beloved Son is sent.

Luke 21:32

The Unrighteous Vine-Growers

The second topic in temple teaching is bearing fruit. The Lord tells a parable on this, not to the religious leaders, but to the people. He wants to warn them about the attitude of their leaders. The leaders also listen. Luke 20:19 shows that they know they are meant. It infuriates them instead of leading them to repentance.

The parable is about someone who plants a vineyard, rents it out to vine-growers and then goes on a journey for a long time. The vineyard is a picture of the people of Israel (Isaiah 5:1) who were expected to produce fruit for God. It is important to apply this history to ourselves as well because we are also expected to bear fruit (John 15:1-5). The vine-growers are the responsible leaders among the people. The man, the owner, is God, Who has withdrawn into heaven.

The man has rented out the vineyard with a view to fruit. He would like to receive of the produce of his vineyard. The produce of the vineyard is joy, for wine is a picture of joy (Judges 9:13; Psalms 104:15a). God wants His people to serve Him with joy and to come to Him with sacrifices of gratitude.

To receive of the fruit, the owner sends a slave to the vine-growers. But the slave, a prophet who reminds the people of God’s right to fruit, is abused by the vine-growers and sent away empty-handed. If God sends us His Word through His servants to bring us to fruit bearing to give this fruit to Him, how do we react?

Sending another slave shows the patience of the owner. But also this slave is beaten and treated shamefully and then sent back empty-handed. When the owner sends the third slave, the vine-growers become very violent. The slave is not only beaten, but also wounded. Mercilessly he is thrown out of the vineyard. Away with him.

All these messengers of God are as many proofs of His love for and patience with His people. Although His prophets were so mistreated every time, God continued to send them (2 Chronicles 36:15-16). And yet that is not the end of God’s patience and His attempts to obtain fruit from His people. In this parable another step is taken, the last and most far-reaching step: the beloved Son is sent.

Luke 21:33

The Unrighteous Vine-Growers

The second topic in temple teaching is bearing fruit. The Lord tells a parable on this, not to the religious leaders, but to the people. He wants to warn them about the attitude of their leaders. The leaders also listen. Luke 20:19 shows that they know they are meant. It infuriates them instead of leading them to repentance.

The parable is about someone who plants a vineyard, rents it out to vine-growers and then goes on a journey for a long time. The vineyard is a picture of the people of Israel (Isaiah 5:1) who were expected to produce fruit for God. It is important to apply this history to ourselves as well because we are also expected to bear fruit (John 15:1-5). The vine-growers are the responsible leaders among the people. The man, the owner, is God, Who has withdrawn into heaven.

The man has rented out the vineyard with a view to fruit. He would like to receive of the produce of his vineyard. The produce of the vineyard is joy, for wine is a picture of joy (Judges 9:13; Psalms 104:15a). God wants His people to serve Him with joy and to come to Him with sacrifices of gratitude.

To receive of the fruit, the owner sends a slave to the vine-growers. But the slave, a prophet who reminds the people of God’s right to fruit, is abused by the vine-growers and sent away empty-handed. If God sends us His Word through His servants to bring us to fruit bearing to give this fruit to Him, how do we react?

Sending another slave shows the patience of the owner. But also this slave is beaten and treated shamefully and then sent back empty-handed. When the owner sends the third slave, the vine-growers become very violent. The slave is not only beaten, but also wounded. Mercilessly he is thrown out of the vineyard. Away with him.

All these messengers of God are as many proofs of His love for and patience with His people. Although His prophets were so mistreated every time, God continued to send them (2 Chronicles 36:15-16). And yet that is not the end of God’s patience and His attempts to obtain fruit from His people. In this parable another step is taken, the last and most far-reaching step: the beloved Son is sent.

Luke 21:34

The Unrighteous Vine-Growers

The second topic in temple teaching is bearing fruit. The Lord tells a parable on this, not to the religious leaders, but to the people. He wants to warn them about the attitude of their leaders. The leaders also listen. Luke 20:19 shows that they know they are meant. It infuriates them instead of leading them to repentance.

The parable is about someone who plants a vineyard, rents it out to vine-growers and then goes on a journey for a long time. The vineyard is a picture of the people of Israel (Isaiah 5:1) who were expected to produce fruit for God. It is important to apply this history to ourselves as well because we are also expected to bear fruit (John 15:1-5). The vine-growers are the responsible leaders among the people. The man, the owner, is God, Who has withdrawn into heaven.

The man has rented out the vineyard with a view to fruit. He would like to receive of the produce of his vineyard. The produce of the vineyard is joy, for wine is a picture of joy (Judges 9:13; Psalms 104:15a). God wants His people to serve Him with joy and to come to Him with sacrifices of gratitude.

To receive of the fruit, the owner sends a slave to the vine-growers. But the slave, a prophet who reminds the people of God’s right to fruit, is abused by the vine-growers and sent away empty-handed. If God sends us His Word through His servants to bring us to fruit bearing to give this fruit to Him, how do we react?

Sending another slave shows the patience of the owner. But also this slave is beaten and treated shamefully and then sent back empty-handed. When the owner sends the third slave, the vine-growers become very violent. The slave is not only beaten, but also wounded. Mercilessly he is thrown out of the vineyard. Away with him.

All these messengers of God are as many proofs of His love for and patience with His people. Although His prophets were so mistreated every time, God continued to send them (2 Chronicles 36:15-16). And yet that is not the end of God’s patience and His attempts to obtain fruit from His people. In this parable another step is taken, the last and most far-reaching step: the beloved Son is sent.

Luke 21:35

The Beloved Son Killed

The owner is looking for ways to persuade the vine-growers to give him his fruit. It is no longer so much about the fruit, but of the attitude of the vine-growers. It cannot be better tested than by sending his son. The owner may assume that they will in any case respect and spare him.

From this attitude God finally sent His Son. He considered the chance present, which is indicated by the word “perhaps”, that they will not give Him such treatment as they have given the slaves, but will respect Him. Although God as the Omniscient knew what they would do with His Son, His assumption that they would respect His Son is perfectly justified. By the fact of sending His Son He places man under the responsibility to acknowledge His Son. He couldn’t have expected anything else, could He?

The purpose of the coming of the beloved Son is presented here and that is to receive fruit for His Father. The Father wishes to receive fruit through His Son from the hands of the vine-growers. That goal is still valid today. God still seeks the fruit of the lips (Hebrews 13:15). We may offer praise to God through the Son. It is even so, that the beloved Son Himself starts the song of praise and we may sing together with Him (Psalms 22:22b). In connection with the temple, the area where the Lord is when He tells this parable, we can also think of the church as a temple, as a spiritual house, where we offer spiritual sacrifices (1 Peter 2:5).

When the Son comes, they also acknowledge Him as the Heir. At that same moment, their true nature comes fully to the surface. They reveal themselves as people who do not want to acknowledge God’s rights because they want to be lord and master themselves. What God has purposed as the last possibility to obtain fruit from His people becomes the opportunity of revealing the incorrigible wickedness of man who consciously rejects God in His Son. The intent of the vine-growers is followed by their deeds. The Son is thrown out of His vineyard and killed and shares in the fate of the prophets sent before Him (Luke 13:34).

The Lord asks the question what the lord of the vineyard will do now. Isn’t the measure filled up? Everything has been tried to bring the people to the producing of fruit. There has not only been shown unwillingness, but utter enmity and rebellion against the Lord of the vineyard, that is God. God’s grace is not endless. If every attempt to prove grace is answered with deadly hatred, God is left nothing but to execute judgment. The Lord pronounces judgment on the vine-growers. And not only that. He says that the vineyard will be given to others.

Luke 20:19 clearly states that the leaders understand that He has spoken this parable against them. Also their spontaneous reaction “may it never be!” makes that clear. They have followed the Lord’s story well and recognized themselves in it. When He speaks of “others”, they understand that these must be the Gentiles. That thought makes them furious. This is the expression of people who themselves despise grace and begrudge it to others.

But how is our reaction? The thought can easily take hold that the church where we are is the only right one and that it will never depart from us. In pride we can hold on to what God must take from us precisely because of our pride. If we forget that grace is the power in which we may be a church and also experience that when we come together to bring God the fruit of our lips, we cease to be God’s church and witness.

Luke 21:36

The Beloved Son Killed

The owner is looking for ways to persuade the vine-growers to give him his fruit. It is no longer so much about the fruit, but of the attitude of the vine-growers. It cannot be better tested than by sending his son. The owner may assume that they will in any case respect and spare him.

From this attitude God finally sent His Son. He considered the chance present, which is indicated by the word “perhaps”, that they will not give Him such treatment as they have given the slaves, but will respect Him. Although God as the Omniscient knew what they would do with His Son, His assumption that they would respect His Son is perfectly justified. By the fact of sending His Son He places man under the responsibility to acknowledge His Son. He couldn’t have expected anything else, could He?

The purpose of the coming of the beloved Son is presented here and that is to receive fruit for His Father. The Father wishes to receive fruit through His Son from the hands of the vine-growers. That goal is still valid today. God still seeks the fruit of the lips (Hebrews 13:15). We may offer praise to God through the Son. It is even so, that the beloved Son Himself starts the song of praise and we may sing together with Him (Psalms 22:22b). In connection with the temple, the area where the Lord is when He tells this parable, we can also think of the church as a temple, as a spiritual house, where we offer spiritual sacrifices (1 Peter 2:5).

When the Son comes, they also acknowledge Him as the Heir. At that same moment, their true nature comes fully to the surface. They reveal themselves as people who do not want to acknowledge God’s rights because they want to be lord and master themselves. What God has purposed as the last possibility to obtain fruit from His people becomes the opportunity of revealing the incorrigible wickedness of man who consciously rejects God in His Son. The intent of the vine-growers is followed by their deeds. The Son is thrown out of His vineyard and killed and shares in the fate of the prophets sent before Him (Luke 13:34).

The Lord asks the question what the lord of the vineyard will do now. Isn’t the measure filled up? Everything has been tried to bring the people to the producing of fruit. There has not only been shown unwillingness, but utter enmity and rebellion against the Lord of the vineyard, that is God. God’s grace is not endless. If every attempt to prove grace is answered with deadly hatred, God is left nothing but to execute judgment. The Lord pronounces judgment on the vine-growers. And not only that. He says that the vineyard will be given to others.

Luke 20:19 clearly states that the leaders understand that He has spoken this parable against them. Also their spontaneous reaction “may it never be!” makes that clear. They have followed the Lord’s story well and recognized themselves in it. When He speaks of “others”, they understand that these must be the Gentiles. That thought makes them furious. This is the expression of people who themselves despise grace and begrudge it to others.

But how is our reaction? The thought can easily take hold that the church where we are is the only right one and that it will never depart from us. In pride we can hold on to what God must take from us precisely because of our pride. If we forget that grace is the power in which we may be a church and also experience that when we come together to bring God the fruit of our lips, we cease to be God’s church and witness.

Luke 21:37

The Beloved Son Killed

The owner is looking for ways to persuade the vine-growers to give him his fruit. It is no longer so much about the fruit, but of the attitude of the vine-growers. It cannot be better tested than by sending his son. The owner may assume that they will in any case respect and spare him.

From this attitude God finally sent His Son. He considered the chance present, which is indicated by the word “perhaps”, that they will not give Him such treatment as they have given the slaves, but will respect Him. Although God as the Omniscient knew what they would do with His Son, His assumption that they would respect His Son is perfectly justified. By the fact of sending His Son He places man under the responsibility to acknowledge His Son. He couldn’t have expected anything else, could He?

The purpose of the coming of the beloved Son is presented here and that is to receive fruit for His Father. The Father wishes to receive fruit through His Son from the hands of the vine-growers. That goal is still valid today. God still seeks the fruit of the lips (Hebrews 13:15). We may offer praise to God through the Son. It is even so, that the beloved Son Himself starts the song of praise and we may sing together with Him (Psalms 22:22b). In connection with the temple, the area where the Lord is when He tells this parable, we can also think of the church as a temple, as a spiritual house, where we offer spiritual sacrifices (1 Peter 2:5).

When the Son comes, they also acknowledge Him as the Heir. At that same moment, their true nature comes fully to the surface. They reveal themselves as people who do not want to acknowledge God’s rights because they want to be lord and master themselves. What God has purposed as the last possibility to obtain fruit from His people becomes the opportunity of revealing the incorrigible wickedness of man who consciously rejects God in His Son. The intent of the vine-growers is followed by their deeds. The Son is thrown out of His vineyard and killed and shares in the fate of the prophets sent before Him (Luke 13:34).

The Lord asks the question what the lord of the vineyard will do now. Isn’t the measure filled up? Everything has been tried to bring the people to the producing of fruit. There has not only been shown unwillingness, but utter enmity and rebellion against the Lord of the vineyard, that is God. God’s grace is not endless. If every attempt to prove grace is answered with deadly hatred, God is left nothing but to execute judgment. The Lord pronounces judgment on the vine-growers. And not only that. He says that the vineyard will be given to others.

Luke 20:19 clearly states that the leaders understand that He has spoken this parable against them. Also their spontaneous reaction “may it never be!” makes that clear. They have followed the Lord’s story well and recognized themselves in it. When He speaks of “others”, they understand that these must be the Gentiles. That thought makes them furious. This is the expression of people who themselves despise grace and begrudge it to others.

But how is our reaction? The thought can easily take hold that the church where we are is the only right one and that it will never depart from us. In pride we can hold on to what God must take from us precisely because of our pride. If we forget that grace is the power in which we may be a church and also experience that when we come together to bring God the fruit of our lips, we cease to be God’s church and witness.

Luke 21:38

The Beloved Son Killed

The owner is looking for ways to persuade the vine-growers to give him his fruit. It is no longer so much about the fruit, but of the attitude of the vine-growers. It cannot be better tested than by sending his son. The owner may assume that they will in any case respect and spare him.

From this attitude God finally sent His Son. He considered the chance present, which is indicated by the word “perhaps”, that they will not give Him such treatment as they have given the slaves, but will respect Him. Although God as the Omniscient knew what they would do with His Son, His assumption that they would respect His Son is perfectly justified. By the fact of sending His Son He places man under the responsibility to acknowledge His Son. He couldn’t have expected anything else, could He?

The purpose of the coming of the beloved Son is presented here and that is to receive fruit for His Father. The Father wishes to receive fruit through His Son from the hands of the vine-growers. That goal is still valid today. God still seeks the fruit of the lips (Hebrews 13:15). We may offer praise to God through the Son. It is even so, that the beloved Son Himself starts the song of praise and we may sing together with Him (Psalms 22:22b). In connection with the temple, the area where the Lord is when He tells this parable, we can also think of the church as a temple, as a spiritual house, where we offer spiritual sacrifices (1 Peter 2:5).

When the Son comes, they also acknowledge Him as the Heir. At that same moment, their true nature comes fully to the surface. They reveal themselves as people who do not want to acknowledge God’s rights because they want to be lord and master themselves. What God has purposed as the last possibility to obtain fruit from His people becomes the opportunity of revealing the incorrigible wickedness of man who consciously rejects God in His Son. The intent of the vine-growers is followed by their deeds. The Son is thrown out of His vineyard and killed and shares in the fate of the prophets sent before Him (Luke 13:34).

The Lord asks the question what the lord of the vineyard will do now. Isn’t the measure filled up? Everything has been tried to bring the people to the producing of fruit. There has not only been shown unwillingness, but utter enmity and rebellion against the Lord of the vineyard, that is God. God’s grace is not endless. If every attempt to prove grace is answered with deadly hatred, God is left nothing but to execute judgment. The Lord pronounces judgment on the vine-growers. And not only that. He says that the vineyard will be given to others.

Luke 20:19 clearly states that the leaders understand that He has spoken this parable against them. Also their spontaneous reaction “may it never be!” makes that clear. They have followed the Lord’s story well and recognized themselves in it. When He speaks of “others”, they understand that these must be the Gentiles. That thought makes them furious. This is the expression of people who themselves despise grace and begrudge it to others.

But how is our reaction? The thought can easily take hold that the church where we are is the only right one and that it will never depart from us. In pride we can hold on to what God must take from us precisely because of our pride. If we forget that grace is the power in which we may be a church and also experience that when we come together to bring God the fruit of our lips, we cease to be God’s church and witness.