Kingdom of God

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The King Enters Jerusalem and Weeps

After the Parable of the Pounds (Minas) Luke records three related episodes: The Triumphal Entry (Lk. 19:28-40), Jesus Weeping over Jerusalem (Lk. 19:41-44), and the Temple Cleansing (Lk. 19:45-48).

Jesus sends some disciples to get a colt for Him to ride upon (Matthew notes that a donkey was brought too – Matt. 21:7). In this fascinating little tale Jesus knows beforehand what they will find and how to answer those who question them. It is the answer that interests us:

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The Key Lukan Passage on the Two Comings

It is a bold and somewhat subjective statement to make, but the Parable of the Pounds (or Ten Minas)¹ in Luke 19:11-27 is perhaps the key passage in this Gospel, if not in all the Gospels, on the theology of the two comings of Messiah.² Since I believe it to be so crucial, I will give it special attention. The parable is introduced as follows:

Read the series.

The Key Lukan Passage on the Two Comings

It is a bold and somewhat subjective statement to make, but the Parable of the Pounds (or Ten Minas)¹ in Luke 19:11-27 is perhaps the key passage in this Gospel, if not in all the Gospels, on the theology of the two comings of Messiah.² Since I believe it to be so crucial, I will give it special attention. The parable is introduced as follows:

Read Part 1.

“The Kingdom in Your Midst” (Luke 17:21)

Considerable effort has been applied to these words, and an array of interpretations put forth. Perhaps most common is the view that Jesus is claiming that the Kingdom is inside of people; that is, of those who will open their hearts to accept it. In this outlook the Kingdom is an internal spiritual thing; hence, the phrases “does not come with observation” and “within you” would mean that the Kingdom is internal not external.

I am posting first drafts from my future book, The Words of the Covenant, Vol. 2 – NT Continuity.

There is no doubt that John’s chief function was to announce the arrival of the Coming One of OT expectation. Yet by his own admission he did not know Jesus as such until Jesus’ baptism (Jn. 1:33). Hence, for some time prior to his pointing to Jesus as “the Lamb of God who takes away the sin of the world.” (Jn. 1:29), John preached less specifically of the imminent arrival of Israel’s Messiah. He testified that when he baptized Jesus, He saw the Holy Spirit descend upon Him in the form of a dove. He already knew that he was not worthy to loosen Messiah’s sandal strap (Mk.

After Matthew has completed his narration of Jesus’ birth, ending at His family’s relocation in Nazareth, he plunges straight in to John the Baptist’s preaching of the Kingdom. Both the Gospels and Josephus¹ accord John the Baptist a place of honor as a highly respected (at least among the general populace) and powerful influence in Judea and Galilee in the twenties A. D. From Luke 3:7, 15, 21, Matthew 3:5, and Mark 1:5 it is clear that he drew a lot of attention and that his impact was marked. He even had a band of followers (Lk. 7:19; Jn. 3:25), and some of these men continued to be identified as his disciples for years.

Reposted from The Cripplegate.

Geoffrey Chaucer wrote his famous Canterbury Tales in the 14th century. One of the stories in this narrative is the Knight’s Tale. As a group of pilgrims is on its way to Canterbury, the knight tells his tale about two rival knights, Arcite and Palamon, both vying for the hand in marriage of a fair maiden, Emily. The knights face each other in a public tournament for her hand. Both seem to want victory, but…

This was written as an excursus for a chapter in the book The Words of the Covenant.