Do Not Be Worried
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· 5 viewsDo not let the world's event cause you to worry.
Notes
Transcript
Introduction
Introduction
22 Now on one of those days Jesus and His disciples got into a boat, and He said to them, “Let us go over to the other side of the lake.” So they launched out. 23 But as they were sailing along He fell asleep; and a fierce gale of wind descended on the lake, and they began to be swamped and to be in danger. 24 They came to Jesus and woke Him up, saying, “Master, Master, we are perishing!” And He got up and rebuked the wind and the surging waves, and they stopped, and it became calm. 25 And He said to them, “Where is your faith?” They were fearful and amazed, saying to one another, “Who then is this, that He commands even the winds and the water, and they obey Him?”
The superficial are easily shaken because they have very shallow roots.
The Present-vv.5-6
The Future-vv.7-9
The End-v.9b
“Do not be worried”
“Do not be worried”
v.5 the present
v.5 the present
5 And while some were talking about the temple, that it was adorned with beautiful stones and votive gifts, He said,
New American Standard Bible: 1995 Update Luke 21:5
And while some were talking about the temple, that it was adorned with beautiful stones and votive gifts, He said,
1 In the second year of Darius the king, on the first day of the sixth month, the word of the Lord came by the prophet Haggai to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, saying, 2 “Thus says the Lord of hosts, ‘This people says, “The time has not come, even the time for the house of the Lord to be rebuilt.” ’ ” 3 Then the word of the Lord came by Haggai the prophet, saying, 4 “Is it time for you yourselves to dwell in your paneled houses while this house lies desolate?” 5 Now therefore, thus says the Lord of hosts, “Consider your ways! 6 “You have sown much, but harvest little; you eat, but there is not enough to be satisfied; you drink, but there is not enough to become drunk; you put on clothing, but no one is warm enough; and he who earns, earns wages to put into a purse with holes.” 7 Thus says the Lord of hosts, “Consider your ways! 8 “Go up to the mountains, bring wood and rebuild the temple, that I may be pleased with it and be glorified,” says the Lord. 9 “You look for much, but behold, it comes to little; when you bring it home, I blow it away. Why?” declares the Lord of hosts, “Because of My house which lies desolate, while each of you runs to his own house. 10 “Therefore, because of you the sky has withheld its dew and the earth has withheld its produce. 11 “I called for a drought on the land, on the mountains, on the grain, on the new wine, on the oil, on what the ground produces, on men, on cattle, and on all the labor of your hands.” 12 Then Zerubbabel the son of Shealtiel, and Joshua the son of Jehozadak, the high priest, with all the remnant of the people, obeyed the voice of the Lord their God and the words of Haggai the prophet, as the Lord their God had sent him. And the people showed reverence for the Lord. 13 Then Haggai, the messenger of the Lord, spoke by the commission of the Lord to the people saying, “ ‘I am with you,’ declares the Lord.” 14 So the Lord stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remnant of the people; and they came and worked on the house of the Lord of hosts, their God, 15 on the twenty-fourth day of the sixth month in the second year of Darius the king. 1 On the twenty-first of the seventh month, the word of the Lord came by Haggai the prophet saying, 2 “Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, and to the remnant of the people saying, 3 ‘Who is left among you who saw this temple in its former glory? And how do you see it now? Does it not seem to you like nothing in comparison? 4 ‘But now take courage, Zerubbabel,’ declares the Lord, ‘take courage also, Joshua son of Jehozadak, the high priest, and all you people of the land take courage,’ declares the Lord, ‘and work; for I am with you,’ declares the Lord of hosts. 5 ‘As for the promise which I made you when you came out of Egypt, My Spirit is abiding in your midst; do not fear!’ 6 “For thus says the Lord of hosts, ‘Once more in a little while, I am going to shake the heavens and the earth, the sea also and the dry land. 7 ‘I will shake all the nations; and they will come with the wealth of all nations, and I will fill this house with glory,’ says the Lord of hosts. 8 ‘The silver is Mine and the gold is Mine,’ declares the Lord of hosts. 9 ‘The latter glory of this house will be greater than the former,’ says the Lord of hosts, ‘and in this place I will give peace,’ declares the Lord of hosts.” 10 On the twenty-fourth of the ninth month, in the second year of Darius, the word of the Lord came to Haggai the prophet, saying, 11 “Thus says the Lord of hosts, ‘Ask now the priests for a ruling: 12 ‘If a man carries holy meat in the fold of his garment, and touches bread with this fold, or cooked food, wine, oil, or any other food, will it become holy?’ ” And the priests answered, “No.” 13 Then Haggai said, “If one who is unclean from a corpse touches any of these, will the latter become unclean?” And the priests answered, “It will become unclean.” 14 Then Haggai said, “ ‘So is this people. And so is this nation before Me,’ declares the Lord, ‘and so is every work of their hands; and what they offer there is unclean. 15 ‘But now, do consider from this day onward: before one stone was placed on another in the temple of the Lord, 16 from that time when one came to a grain heap of twenty measures, there would be only ten; and when one came to the wine vat to draw fifty measures, there would be only twenty. 17 ‘I smote you and every work of your hands with blasting wind, mildew and hail; yet you did not come back to Me,’ declares the Lord. 18 ‘Do consider from this day onward, from the twenty-fourth day of the ninth month; from the day when the temple of the Lord was founded, consider: 19 ‘Is the seed still in the barn? Even including the vine, the fig tree, the pomegranate and the olive tree, it has not borne fruit. Yet from this day on I will bless you.’ ” 20 Then the word of the Lord came a second time to Haggai on the twenty-fourth day of the month, saying, 21 “Speak to Zerubbabel governor of Judah, saying, ‘I am going to shake the heavens and the earth. 22 ‘I will overthrow the thrones of kingdoms and destroy the power of the kingdoms of the nations; and I will overthrow the chariots and their riders, and the horses and their riders will go down, everyone by the sword of another.’ 23 ‘On that day,’ declares the Lord of hosts, ‘I will take you, Zerubbabel, son of Shealtiel, My servant,’ declares the Lord, ‘and I will make you like a signet ring, for I have chosen you,’ ” declares the Lord of hosts.
Luke 21:5 (UBS5)
5
Καί conj and
τινων mplnom of those
Who?
λεγόντων mplnom paptcple while speaking ones
περὶ prep concerning
τοῦ ἱεροῦ msgen of the temple
Matthew 24:1= disciples
Why did they do this? What prompted them to make this comment? Was Jesus too anti-Temple in His wording? Did He give Himself the perception the far no one was good enough?
ὅτι particle that
λίθοις mpldat to the rocks
καλοῖς mpldat to the good ones
καὶ conj and
ἀναθήμασιν
ἀνάθημα, ατος, τό {{ἀνατίθημι, -μα}} primarily what is placed or set up; votive offering, often set up in a temple, gift consecrated to God (LU 21:5)1
1 Timothy Friberg, Barbara Friberg, and Neva F. Miller, Analytical Lexicon of the Greek New Testament, Baker’s Greek New Testament Library (Grand Rapids, MI: Baker Books, 2000), 49.
κεκόσμηται 3s pfpassind it has been arranged/was arranged
εἶπεν, 3s aaind he said
Temple, Herod’s
The temple erected by the exiles on their return from Babylon had stood for about five hundred years, when Herod the Great became king of Judea. The building had suffered considerably from natural decay as well as from the assaults of hostile armies, and Herod, desirous of gaining the favour of the Jews, proposed to rebuild it. This offer was accepted, and the work was begun (B.C. 18), and carried out at great labour and expense, and on a scale of surpassing splendour. The main part of the building was completed in ten years, but the erection of the outer courts and the embellishment of the whole were carried on during the entire period of our Lord’s life on earth (John 2:16, 19–21), and the temple was completed only A.D. 65. But it was not long permitted to exist. Within forty years after our Lord’s crucifixion, his prediction of its overthrow was accomplished (Luke 19:41–44). The Roman legions took the city of Jerusalem by storm, and notwithstanding the strenuous efforts Titus made to preserve the temple, his soldiers set fire to it in several places, and it was utterly destroyed (A.D. 70), and was never rebuilt.
Several remains of Herod’s stately temple have by recent explorations been brought to light. It had two courts, one intended for the Israelites only, and the other, a large outer court, called “the court of the Gentiles,” intended for the use of strangers of all nations. These two courts were separated by a low wall, as Josephus states, some 4 1/2 feet high, with thirteen openings. Along the top of this dividing wall, at regular intervals, were placed pillars bearing in Greek an inscription to the effect that no stranger was, on the pain of death, to pass from the court of the Gentiles into that of the Jews. At the entrance to a graveyard at the north-western angle of the Haram wall, a stone was discovered by M. Ganneau in 1871, built into the wall, bearing the following inscription in Greek capitals: “No stranger is to enter within the partition wall and enclosure around the sanctuary. Whoever is caught will be responsible to himself for his death, which will ensue.”
There can be no doubt that the stone thus discovered was one of those originally placed on the boundary wall which separated the Jews from the Gentiles, of which Josephus speaks.
It is of importance to notice that the word rendered “sanctuary” in the inscription was used in a specific sense of the inner court, the court of the Israelites, and is the word rendered “temple” in John 2:15 and Acts 21:28, 29. When Paul speaks of the middle wall of partition (Eph. 2:14), he probably makes allusion to this dividing wall. Within this partition wall stood the temple proper, consisting of, (1) the court of the women, 8 feet higher than the outer court; (2) 10 feet higher than this court was the court of Israel; (3) the court of the priests, again 3 feet higher; and lastly (4) the temple floor, 8 feet above that; thus in all 29 feet above the level of the outer court.
The summit of Mount Moriah, on which the temple stood, is now occupied by the Haram esh-Sherif, i.e., “the sacred enclosure.” This enclosure is about 1,500 feet from north to south, with a breadth of about 1,000 feet, covering in all a space of about 35 acres. About the centre of the enclosure is a raised platform, 16 feet above the surrounding space, and paved with large stone slabs, on which stands the Mohammedan mosque called Kubbet es-Sahkra i.e., the “Dome of the Rock,” or the Mosque of Omar. This mosque covers the site of Solomon’s temple. In the centre of the dome there is a bare, projecting rock, the highest part of Moriah (q.v.), measuring 60 feet by 40, standing 6 feet above the floor of the mosque, called the sahkra, i.e., “rock.” Over this rock the altar of burnt-offerings stood. It was the threshing-floor of Araunah the Jebusite. The exact position on this “sacred enclosure” which the temple occupied has not been yet definitely ascertained. Some affirm that Herod’s temple covered the site of Solomon’s temple and palace, and in addition enclosed a square of 300 feet at the south-western angle. The temple courts thus are supposed to have occupied the southern portion of the “enclosure,” forming in all a square of more than 900 feet. It is argued by others that Herod’s temple occupied a square of 600 feet at the south-west of the “enclosure.”1
1 M. G. Easton, Easton’s Bible Dictionary (New York: Harper & Brothers, 1893).
Tabernacle, Temple. Place of worship, the house of God.
Introduction. The tabernacle was the precursor of the temple during most of the period between the formation of Israel, at Sinai, and its final establishment in the Promised Land in the early period of the monarchy. A portable sanctuary in keeping with the demand for easy mobility, it was the symbol of God’s presence with his people, and, therefore, of his availability, as well as a place where his will was communicated. At an early period it was anticipated that, when peace and security had been secured, a permanent national shrine would be established (Dt 12:10, 11). This was not realized until the time of Solomon, when the temple was erected (2 Sm 7:10–13; 1 Kgs 5:1–5). History, as well as the similarities in construction and underlying theology, illustrate the close connection between the tabernacle and temple.1
1 Walter A. Elwell and Barry J. Beitzel, “Tabernacle, Temple,” Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 2015.
v.6
v.6
New American Standard Bible: 1995 Update Luke 21:6
6 “As for these things which you are looking at, the days will come in which athere will not be left one stone upon another which will not be torn down.”
14 Then Haggai said, “ ‘So is this people. And so is this nation before Me,’ declares the Lord, ‘and so is every work of their hands; and what they offer there is unclean. 15 ‘But now, do consider from this day onward: before one stone was placed on another in the temple of the Lord,
11 “And I issued a decree that any man who violates this edict, a timber shall be drawn from his house and he shall be impaled on it and his house shall be made a refuse heap on account of this.
New American Standard Bible: 1995 Update Ezekiel 7:20–27
20 ‘They transformed the beauty of His ornaments into pride, and athey made the images of their abominations and their detestable things with it; therefore I will make it an abhorrent thing to them.
21 ‘I will give it into the hands of the aforeigners as plunder and to the wicked of the earth as spoil, and they will profane it.
22 ‘I will also turn My aface from them, and they will profane My secret place; then robbers will enter and profane it.
23 ‘aMake the chain, for the land is full of 1bbloody crimes and the city is cfull of violence.
24 ‘Therefore, I will bring the worst of the anations, and they will possess their houses. I will also make the bpride of the strong ones cease, and their choly places will be profaned.
25 ‘When anguish comes, they will seek apeace, but there will be none.
26 ‘aDisaster will come upon disaster and brumor will be added to rumor; then they will seek a cvision from a prophet, but the dlaw will be lost from the priest and ecounsel from the elders.
27 ‘The king will mourn, the prince will be aclothed with horror, and the hands of the people of the land will 1tremble. According to their conduct I will deal with them, and by their judgments I will judge them. And they will know that I am the LORD.’ ”
Luke 21:6 (UBS5)
6
Ταῦτα nplnom these things demonstrative
This refers to the stones Herod used to build the Temple edifice.
ἃ article nplnom these
θεωρεῖτε 2pl paind you see/behold (admire)
This Temple was incredible for the time.
ἐλεύσονται 3pl faind they will come
ἡμέραι mpldat days
ἐν prep in
αἷς mpldat which (Days)
οὐκ negative not
ἀφεθήσεται 3s fpassind it away
λίθος msnom a stone
ἐπὶ prep upon
λίθῳ msdat a stone
ὃς relative pronoun which
οὐ negative not
καταλυθήσεται. 3s fpassind it will be utterly destroyed
Jesus refers to the building.
There will be a complete undoing of the temple which has taken 46 years to build to this point.
Easton’s Bible Dictionary Temple, Herod’s
This offer was accepted, and the work was begun (B.C. 18), and carried out at great labour and expense, and on a scale of surpassing splendour. The main part of the building was completed in ten years, but the erection of the outer courts and the embellishment of the whole were carried on during the entire period of our Lord’s life on earth (John 2:16, 19–21), and the temple was completed only A.D. 65.
The destruction of the Temple would mark the end of:
Judaism
Worship of YHWH (as far as the Jews knew it).
Division of Jew and Gentile
Division of Men and Women
Destruction of the money scam of Pharisees etc...
Herod’s reign.
The Roman guards.
Etc....
v.7-the Future
v.7-the Future
New American Standard Bible: 1995 Update Luke 21:7
7 They questioned Him, saying, “Teacher, when therefore will these things happen? And what will be the 1sign when these things are about to take place?”
Luke 21:7 (UBS5)
7
Ἐπηρώτησαν 3pl aaind they asked
δὲ conj but
αὐτὸν msacc him
λέγοντες, msnom paptcple asking
Διδάσκαλε, msvocative teacher
4. The vocative.
(a) This is the case of address (πτῶσις κλητική) and it is justified in usage, though strictly it is not a case so far as the form goes. In the Sanskrit “the vocative is not considered and named by the native grammarians as a case like the rest” (Whitney, Sanskrit Grammar, p. 89). It is not distinguished from the nominative save in the singular and not always there. When it is so distinguished in the Sanskrit, it is either the mere stem or the accent is changed. Besides, the vocative is not an inherent part of the sentence; and yet, though without case endings, it has to be treated as a case for practical syntactical purposes.
(b) The vocative is used by itself as Πάτερ (John 17:1) or with ὦ as in Rom. 2:1, ὦ ἄνθρωπε. Thus in the plural ὦ ἄνδρες Ιουδαῖοι (Acts 18:14) or ἄνδρες Ἀθηναῖοι (Acts 17:22), just as in the older Greek.1
1 A. T. Robertson, A Short Grammar of the Greek New Testament, for Students Familiar with the Elements of Greek (New York: Hodder & Stoughton, 1908), 91.
πότε adverb when This is the point of their question.
οὖν conj therefore
ταῦτα nplacc these things
ἔσται 3pl faind they will be
καὶ conj and
τί interrogative what?
τὸ σημεῖον nsacc the sign
ὅταν adverb whenever
μέλλῃ 3s pasub it might be about to happen
ταῦτα nplacc these things
γίνεσθαι; 3s fpassind it will become
“They” = the disciples
3 As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?”
3 As He was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew were questioning Him privately,
The main question:
“…when…when…?”
People still want to know this.
They can’t know it outside of Scripture.
By the time that we finish this series on Eschatology, you will know the exact time frame of His coming…IN THE FUTURE!
They understood that Jesus was talking about a time when the Temple would be destroyed.
v.8
v.8
New American Standard Bible: 1995 Update Luke 21:8
8 And He said, “See to it that you are not misled; for many will come in My name, saying, ‘aI am He,’ and, ‘The time is near.’ bDo not go after them.
The Works of Josephus: New Updated Edition Wars of the Jews 6.284–287
But before Caesar had determined anything about these people, or given the commanders any orders relating to them, the soldiers were in such a rage, that they set the cloister on fire; by which means it came to pass that some of these were destroyed by throwing themselves down headlong, and some were burnt in the cloisters themselves. Nor did any one of them escape with his life. (285) A false prophetc was the occasion of these people’s destruction, who had made a public proclamation in the city that very day, that God commanded them to get up upon the temple, and that there they should receive miraculous signs of their deliverance. (286) Now, there was then a great number of false prophets suborned by the tyrants to impose upon the people, who denounced this to them, that they should wait for deliverance from God: and this was in order to keep them from deserting, and that they might be buoyed up above fear and care by such hopes. (287) Now, a man that is in adversity does easily comply with such promises; for when such a seducer makes him believe that he shall be delivered from those miseries which oppress him, then it is that the patient is full of hopes of such deliverance.
v.9-the End (v.9b)
v.9-the End (v.9b)
New American Standard Bible: 1995 Update Luke 21:9
When you hear of wars and disturbances, do not be terrified; for these things must take place first, but the end does not follow immediately.”
16 For where jealousy and selfish ambition exist, there is disorder and every evil thing.
ὅταν adverb whenever
δὲ conj but
ἀκούσητε 2pl pasig
πολέμους numerical numerous
καὶ conj and
ἀκαταστασίας, fplacc disturbances
ἀκαταστασία.
“Disorder,” “unrest,” a. “political turmoil,” “revolution,” Polyb., 1, 70, 1 (synon. ταραχή); 14, 9, 6. In the plur. 32, 21, 5; Dion. Hal. Ant. Rom.,VI, 31, 8; v. Arnim, III, 99, 31; Vett. Val., I, 1 (4, 18 Kroll); IV, 18 (191, 3, 15 Kroll) etc.; Catal. Cod. Astr. Graec., VII, 226, 13 f.; 227, 17; 228, 27; VIII, 3, 182, 8 figur. of the cosmic sphere: κοσμικαὶ ἀκαταστασίαι, φθορὰ καρπῶν, νόσος τε καὶ ἀκαταστασία. b. “personal unrest,” Vett. Val., IV, 18 (190, 23 Kroll): ταραχαὶ οἰκείων τε ἀκαταστασίαι καὶ θηλυκῶν ἐπιπλοκαί; Prv. 26:28: στόμα ἄστεγον ποιεῖ ἀκαταστασίας; Tob. 4:13, ἀπώλεια.
Sense a. Lk. 21:9: πολέμους καὶ ἀκαταστασίας. Sense b. 2 C. 6:5: ἐν ἀκαταστασίαις. Another sense c. is peculiar to the NT, i.e., disruption of the peace of the community either by disputes, Jm. 3:16: ὅπου γὰρ ζῆλος, … ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα, cf. the list of vices at 2 C. 12:20: ἔρις … ἀκαταστασίαι, or by orgiastic impulses in the gatherings of the congregation, 1 C. 14:33: οὐ γὰρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλὰ ειρήνης.
There is a material par. in the mystery script of Andania, Ditt. Syll.3, II, 736, 42: ὅπως εὐσχημόνως καὶ εὐτάκτως (cf. 1 C. 14:40) … πάντα γίνηται, also the inscr. Ditt. Syll.3, III, 1109, 63 ff. οὐδενὶ δὲ ἐξέσται ἐν τῇ στιβάδι (at the festal gathering) οὔτε ᾆσαι οὔτε θορυβῆσαι οὔτε κροτῆσαι (to clap), μετὰ δὲ πάσης εὐκοσμίας καὶ ἡσυχίας τοὺς μερισμοὺς (the allotted role) λέγειν καὶ ποιεῖν.
μὴ negation not
πτοηθῆτε· 2pl ppassimpv
πτοέω 1aor. pass. ἐπτοήθην; terrify, frighten; only passive in the NT be startled, be terrified, be alarmed (LU 21:9)
δεῖ 3s paind it is necessary
γὰρ conj for
ταῦτα nplnom these things
γενέσθαι 3s ppassind it has become
πρῶτον, msacc first (in order)
ἀλλʼ conj but rather
οὐκ negation not
εὐθέως particle adverb immediately
τὸ τέλος. Nsacc the end
“…the end does not follow immediately...”