LUKE 20: 41-21:4 [JESUS’ LAST WEEK SERIES]
NOTE-WORTHY OBSERVATIONS
[Romans 1:3–4]
The scribes, Sadducee and Pharisees did not dare question Jesus anymore. Why? The wisdom of His words silenced their cynicism and pride. With His opponents silenced, this controversy section concludes with Jesus asking His questioners a question and then probes their motives. The question is designed to clarify from Scripture who the Christ is. Jesus asks the religious leaders about the nature of the relationship of David to the Messiah [Mark 12:35–37a; Matt. 22:41–46].
Jesus then moves from theological fault to moral fault as He addresses the religious leaders sinfully misusing their position. He concludes this public address by pointing out a poor widow’s example of faith and sacrifice.
Who is Jesus? Who is the Messiah? This question is one of the basic questions for every living person. This passage deals with that question as Jesus asks His opponents to listen to the words of Holy Scriptures. They wouldn’t. Will you?
I. Whose Son Is the Christ? 20:41-44.
II. Beware of the Scribes, 20:45-47.
III. The Widow's Offering, 21:1-4.
After being questioned concerning His authority, integrity, and theology, Jesus now has a question for His questioners. That must have seemed an unforgivable affront to those who were attempting to challenge His power by means of those three shrewd and potentially explosive questions.
Jesus begins by discussing His lineage. Listen carefully as verses 41-43 Jesus asks a question of ancestry. ‘But he said to them, “How can they say that the Christ is David's son? (42) For David himself says in the Book of Psalms, “‘The Lord said to my Lord, “Sit at my right hand, (43) until I make your enemies your footstool.”’
Jesus now takes the initiative by criticizing inadequate views of the Christ or Messiah. The term “Christ” is used here as a title for “the Messiah.” The Messiah was understood by the Jewish people to be a son (descendant or “sprout) of David. The Jews awaited the coming of an earthly deliverer who would be a king descended from David. Jesus quotes a verse from the Psalms which emphasize that the Messiah is the Lord of David and all his descendants.
Verse 44 is the question Jesus ask them to consider and answer. “David thus calls him Lord, so how is he his son?”
Jesus is raising an apparent paradox: The Messiah is described as David’s son or descendant, but David also addresses Him as a superior. The question is, Why does David, in Psalm 110:1, call his descendant his “Lord” (v. 42)? [In that passage “The Lord” is the translation of the LXX ho kyrios, which in turn represents the Hebrew Yahweh, the sacred name of God. “To my Lord” represents the same word in the LXX but ?adonai in the Hebrew. This word conveyed a sense of dignity and was often used as a substitute for the name of God. Although the rabbis of the first Christian centuries did not interpret ?adonai as referring to the Messiah, that is the only meaning that makes sense here. [Liefeld, W. L. (1984). Luke. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, pp. 1017–1018). Grand Rapids, MI: Zondervan Publishing House.]
[Jesus’ question is not intended to suggest that there could not be a descendant of David who was also “Lord” but that] the seemingly irreconcilable has meaning only if he is more than just a human descendant. The difficulty can only be solved by the higher and lower—the divine and human natures of our Lord (Mt 1:23). [Note the testimony given here to the inspiration of the Old Testament (Lk 24:44).]
Paul expressed the complete answer to the question in Romans 1:3–4, which says that Jesus was a descendant of David as to his human nature but declared Son of God by His resurrection. [Liefeld, p. 1018.]
Two points are evident in these words of Jesus. First, the Son of David is also David’s Lord. [In Acts 2:34–35 Peter used the same verse from Ps. 110 to prove that Jesus’ superiority is based on His resurrection.] Second, David must have realized that the Son, who was to be the Messiah, would be divine, for David called Him Lord. [Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 256). Wheaton, IL: Victor Books.] While Jesus is the descendent of David, He is also David’s Lord.
II. BEWARE OF THE SCRIBES, 20:45-47.
In the final verses of chapter 20 and the first four verses of chapter 21, Jesus contrasts two lifestyles: that of the scribes, who are living a lie, making an elaborate show of their piety, and that of the penniless widow who is serving God with all she has.
Having responded with such authority to His opponents’ controversial questions, Jesus now comments on those who sought to disprove His authority by exposing the failure of the teachers of the law. Beginning with verse 45 Jesus warns the people about the hypocrisy of the scribes ‘And in the hearing of all the people he said to his disciples, (46) “Beware of the scribes, who like to walk around in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts,
Jesus’ words were designed not only to teach His disciples but also to instruct the crowds (v. 45). Jesus pointed out the dichotomy between what the teachers of the Law taught and what they practiced.
Take caution not to be drawn into sin by hypocritical religious leaders. Don’t learn their ways nor following their example. Be on your guard against being governed by such a spirit as motivates them.
The scribes actions contradicted their surface practices. Verse 47 reveals more of their hypocritical facade of caring for God and others. “...who devour widows' houses and for a pretense make long prayers. They will receive the greater condemnation.”
Jesus’ penetrating portrayal of them here is shorter than the prophetic woes pronounced earlier (in 11:37–52). Here Jesus stresses their pride and ostentation, as well as accusing them of taking advantage of widows. Apparently, they misused their responsibility as legal arbiters.
Their lives were bound up in greed and pride—they desired: (a) display (flowing robes), (b) attention (greeted in the marketplaces), (c) prominence (important seats in the synagogues and … at banquets), and (d) more money, taking from those who did not have much (e.g., widows). Their pompous lengthy prayers were thus hypocritical.
They took advantage of widow’s helpless condition and confiding circumstances, to obtain possession of their property, while by their “long prayers” they made others believe they were raised far above filthy profit.
Christ pronounces their doom in a brief statement: “They will receive the greater condemnation.” Their iniquity is greater both for their abuse of the poor widows, whose houses they devoured, and for their abuse of religion, and particularly of prayer, which they had made use of as a pretense for the more plausible and effectual carrying on of their worldly and wicked projects. Jesus stated that these teachers would be punished most severely. Those who have greater knowledge are held more accountable (James 3:1). [Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 256). Wheaton, IL: Victor Books.] Sham righteousness will receive greater condemnation.
III. THE WIDOW'S OFFERING, 21:1-4.
The connection between this passage and the preceding one is that both refer to widows. One to how teachers of the law victimized them (20:47) and the other to how a poor widow set an example by sacrificial giving.
Following naturally what Jesus had just said about the teachers of the Law and their attitude toward widows, He pointed to a poor widow in chapter 21 verse 1. “Jesus looked up and saw the rich putting their gifts into the offering box,”
He had “sat down” by the treasury (Mk 12:41), probably to rest, for He had continued standing as He taught in the temple court (Mk 11:27). “Looking up” Jesus saw people giving. Mark tells us Jesus watched how people gave (12:41). Paul tells us He loves those who give cheerfully [literally, hilariously (2 Corinthians 9:7)].
The treasury (to gazophylakion) was the place where the offerings and taxes for the Temple were received. The Talmud references 13 trumpet-shaped treasure boxes into which the money was thrown. [Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2061). Nashville: Thomas Nelson.]
In sharp contrast to those who take, in verses 2 & 3 Jesus points out a widow who gave all. “and he saw a poor widow put in two small copper coins. And he said, “Truly, I tell you, this poor widow has put in more than all of them.”
Jesus draws His disciples away from the proud religious leaders to a poor and humble widow.
The “two small copper coins” had the smallest value of all possible money just like our pennies today. Jesus now exalts her contribution which to others would appear insignificant. It is not to God, who states that she “put in more than all.” It is not the amount we give but what proportion of means that we cheerfully give which is God’s standard (2 Cor 8:12).
Jesus explains why a seemingly minimal gift is so great in verse 4. “For they all contributed out of their abundance, but she out of her poverty put in all she had to live on.”
The widow’s “two very small copper coins” (lepta, v. 2, the familiar “mites”) were each worth only a small fraction of a day’s wage. Proportionate to her total financial worth, however, the woman’s gift was far more valuable than the gifts of the wealthy. Sometimes little gifts cost more than great gifts because of the sacrifice.
Jesus’ point was that her gift, though small, was more because she gave out of her poverty … all she had to live on. Since it was such a small amount and this was all she had, it is amazing that she did not keep one or both of the coins for herself.
In our giving, the issue is not the amount but the cost. For some people, to put one hundred dollars in the offering is very easy. For others, to put in even one dollar is costly.
After a plague had passed through Israel, leaving an incredible death toll in its wake, David was instructed by the Lord to build an altar and sacrifice to Him. To do so, David sought to purchase a piece of property from a man named Araunah. Hearing the reason for his purchase, Araunah offered to donate the land. David, however, insisting to pay the full price said, “I will not sacrifice to the Lord of that which costs me nothing” (2 Samuel 24:24).
A man after God’s own heart, David reveals the Father’s heart toward giving. God neither needs nor desires our “tips.” This woman gave only two mites, but it cost her everything. [Courson, J. (2003). Jon Courson’s Application Commentary (p. 402). Nashville, TN: Thomas Nelson.] God regards not the gift or alms by the quantity or value, but by one’s heart & affection. When God measures the offered service of one’s life, He doesn’t just count, He weighs the sacrifice.
Dear friend, God knows the sacrifices you have made for Him. You may not even be aware of them because they seem so small in the grand scheme of things, but He is aware & He is well pleased with you and with them.
IN CLOSING
The Jews recognize the humanity of the Messiah as descended from David, but not His divinity. To answer Jesus’ question correctly would be to grant Jesus’ claim to be the Son of God. The cleverness of the Lord’s question concerning David’s affirmation in Ps. 110 was designed not only to silence His adversaries, but also to assert anew the full deity of Christ. David called his descendent Jesus “Lord” or YHWH because not only was Jesus the offspring of David, He was also David’s “Lord” in that this Son, as the eternal God of the ages, existing before David and, in fact, gave life to David. [Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J. (Eds.). (1991). Believer’s Study Bible (electronic ed., Lk 20:44). Nashville: Thomas Nelson.]
Loving Father, May our life be a living sacrifice to the glory and honor of Your eternal Son Jesus.
