Scott LaPierre Ministries – Details, episodes & analysis

“Paradise” is one of those Bible words that feels instantly comforting—until you slow down and ask, What exactly does it mean? Paradise in the New Testament appears only three times, and when you line those passages up, they raise a question many believers have wondered about: Where was Jesus between His death and resurrection? Table of contentsWhere “paradise” appears in the New TestamentParadise in 2 Corinthians 12:3 and the three heavens Paul describesParadise in Revelation 2:7 and the tree of lifeParadise in Luke 23:43 and the thief on the crossWhy this gets complicatedSheol and HadesTwo possibilities for Luke 23:43Possibility 1: Paradise refers to heaven (Jesus went spiritually, later bodily)Possibility 2: Paradise refers to the place of comfort within HadesBelievers were removed from Hades at Jesus’ ascensionWhen unbelievers leave HadesClosing encouragement Where “paradise” appears in the New Testament The word paradise occurs only three times in the New Testament: Luke 23:43 “Truly, I say to you, today you will be with me in paradise.” 2 Corinthians 12:3 And I know that this man was caught up into paradise—whether in the body or out of the body I do not know, God knows Revelation 2:7 He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God.’ If those were the only details we had, we might assume “paradise” always means “heaven.” In fact, that’s exactly what the first two passages strongly suggest. Paradise in 2 Corinthians 12:3 and the three heavens Paul describes In 2 Corinthians 12, Paul describes a man (very likely speaking of himself) who was “caught up to the third heaven,” and then immediately says he was “caught up into paradise,” connecting the third heaven and paradise. In Scripture, “heaven” can be described in different ways: The first heaven: the atmosphere/sky (where clouds and rain are) The second heaven: outer space (sun, moon, stars) The third heaven: the place where God dwells So in 2 Corinthians 12, paradise is presented as up, above—where God dwells. Paradise in Revelation 2:7 and the tree of life The second occurrence is in Revelation 2:7, where Jesus promises the overcomer will eat from “the tree of life…in the paradise of God.” That matters because Revelation later places the tree of life in the eternal state—the new heavens and new earth (Revelation 22:1–2). So again, paradise is tied to God’s presence and eternal life. Paradise in Luke 23:43 and the thief on the cross The third occurrence is Luke 23:43 when Jesus addresses the repentant criminal. Based on 2 Corinthians and Revelation, it sounds like Jesus is saying, “Today you’ll be with Me in heaven.” But Jesus did not ascend to heaven until His ascension. Why this gets complicated After the resurrection, Mary Magdalene recognizes Jesus and reaches toward Him. Jesus says: John 20:17 — “Do not cling to Me, for I have not yet ascended to My Father…” In other words, after rising from the dead, Jesus could still say, “I have not yet ascended.” So how do we reconcile that with “today you will be with Me in paradise”? Another important statement from Jesus: Matthew 12:40 — “So will the Son of Man be three days and three nights in the heart of the earth.” Jesus was in Hades, not heaven, between His death and resurrection. Sheol and Hades A crucial foundation is understanding the biblical terms: Sheol is the Hebrew term. Hades is the Greek term. In this discussion, they refer to the same reality (the realm of the dead). Scripture depicts both righteous and unrighteous going to Sheol/Hades, because it is described as a temporary abode of the dead rather than the final destination of eternal reward or punishment Two possibilities for Luke 23:43 There are two main interpretive options for what Jesus meant... Possibility 1: Paradise refers to heaven (Jesus went spiritually, later bodily) In this view, “paradise” in Luke 23:43 still means heaven (consistent with 2 Corinthians and Revelation). Jesus’ body would remain in the tomb, but His spirit would go to the Father. A verse supporting this view: Luke 23:46 — “Father, into your hands I commit my spirit!” Under this interpretation, Luke 23:43, 2 Corinthians 12, and Revelation 2 all use “paradise” in the same way. Possibility 2: Paradise refers to the place of comfort within Hades Hades included two compartments in the New Testament era—one of comfort (associated with Abraham’s bosom) and one of torment—and the place of comfort could be called “paradise.” The weakness is that this makes “paradise” mean something different in Luke than in 2 Corinthians and Revelation Believers were removed from Hades at Jesus’ ascension What changed after Jesus’ work was completed: Ephesians 4:8 — “When He ascended on high He led a host of captives…” When Jesus ascended, He brought with Him those who had been “captive” in the place of comfort—unable to enter heaven before Christ’s atoning work was finished. Ephesians 4:9 says He also “descended into the lower regions, the earth,” understood here as a descent into Hades. Old Testament believers could not be in heaven prior to Christ: Hebrews 10:4 — animal sacrifices could not take away sin Matthew 27:51 — the veil tearing pictured access opened through Christ In short, before Christ, there was separation; in the New Covenant, there is reconciliation. When unbelievers leave Hades Hades is temporary. Revelation 20 describes the Great White Throne judgment where death and Hades give up the dead, and the final judgment follows. This matters because it reminds us that questions like “Where is paradise?” aren’t just theological puzzles. They are meant to press us toward the most important question: Am I reconciled to God through Jesus Christ? Closing encouragement “Paradise” is not ultimately about winning an argument over terms. It is about God keeping His promises: Christ truly saves, death truly will be defeated, and eternal life with God is real. If you belong to Christ, your hope isn’t wishful thinking—it’s anchored in a risen Savior, and it ends where Revelation places the tree of life: in the paradise of God.

The account of the two thieves on the cross is one of the clearest pictures in Scripture of how identical circumstances can produce opposite responses to Jesus. Side-by-side, they saw the same Savior, heard the same words, endured the same suffering, and faced the same urgency—yet one hardened his heart while the other repented and believed. Their final moments preach a timeless message: what ultimately separates people is not their situation, but their response to Christ. https://youtu.be/6MqIINxLMqA Table of contentsLesson 1: Jesus’ parables teach that identical circumstances can produce opposite responsesThe parable of the two buildersThe parable of the sowerThe parable of the two sonsThe parable of the ten virginsThe parable of the talents (and minas)The wedding feast, the two debtors, and moreLesson 2: The two criminals are a living illustration of Jesus’ parablesLesson 3: Each person is responsible for their response to ChristHe believes in life after deathHe believes Jesus has a kingdom beyond deathHe believes salvation is mercy, not meritHe believes Jesus will receive himJesus’ response: assurance, immediacy, and fellowshipCertaintyImmediacyPersonal fellowshipThe gospel in living colorThe “deathbed conversion” question—and Matthew 20Lesson 4: God’s grace to others can expose envy in our heartsDon’t presume on tomorrowConclusion Lesson 1: Jesus’ parables teach that identical circumstances can produce opposite responses Jesus regularly taught in a way that removes that excuse. He often described people who shared identical circumstances—and yet experienced opposite outcomes. Once you notice this pattern, you start seeing it everywhere in Jesus’ teaching. The parable of the two builders Both men heard the same teaching: “Everyone who hears these words of mine…” (Matthew 7:24) “Everyone who hears these words of mine…” (Matthew 7:26) Both men built a house. Both faced the same storm: “The rain fell, and the floods came, and the winds blew and beat on that house…” (Matthew 7:25) “The rain fell, and the floods came, and the winds blew and beat against that house…” (Matthew 7:27) Same teaching. Same project. Same storm. Completely different results. The parable of the sower There is one Sower. The seed is good. The seed is distributed broadly. Same Sower. Same seed. Same method. Yet radically different responses. The parable of the two sons Same father. Same command: “Son, go and work in the vineyard today.” (Matthew 21:28) Completely different responses. The parable of the ten virgins Same wedding. Same role. Same expectation: wait for the bridegroom. But two very different endings. The parable of the talents (and minas) Same master. Same stewardship principle. Same assignment: be faithful with what you’ve been entrusted. But again: different responses—and different outcomes. The wedding feast, the two debtors, and more Same King. Same invitation. Same mercy. Same opportunity. Yet not everyone responds the same. And if we’ll allow Jesus’ parables to do their work, they press us toward a sobering conclusion: the decisive issue is not the sameness of circumstances, but the posture of the heart. That prepares us for what happens at the cross. Lesson 2: The two criminals are a living illustration of Jesus’ parables In recent sermons, we’ve been noticing living illustrations in Scripture: Barabbas as a living illustration of substitutionary atonement (Jesus takes the punishment another deserved). Simon of Cyrene is a living illustration of cross-bearing discipleship (he literally picks up the cross and follows). Now we come to another living illustration—one of the clearest in all the Gospels. The two criminals crucified next to Jesus face nearly identical circumstances, yet they respond in opposite ways. Here’s how similar their situations are: Same guilt and sentence: both are criminals being executed by Rome—publicly shamed and justly condemned. Same suffering and helplessness: neither can come down, fix their life, or perform works to “make up for it.” Same proximity to Jesus: both are close enough to see Him, hear Him, and observe His restraint and mercy. Same evidence: they watch the same mocking crowd, the same religious scorn, the same soldiers, the same injustice. Same limited time: there is no future. No long discipleship process. Eternity is immediate. Same social pressure: the whole atmosphere pushes them toward scoffing and unbelief. Same claims about Christ: they hear “He is the Christ,” and they see the inscription, “King of the Jews.” Same setting. Same opportunity. Same Savior. But two radically different responses. Lesson 3: Each person is responsible for their response to Christ Luke records the first man’s response: “One of the criminals who were hanged railed at him, saying, ‘Are you not the Christ? Save yourself and us!’” (Luke 23:39) His response is hardened unbelief: He blends in with the mockers. He shows no fear of God. He makes no confession of sin. He wants to use Jesus for relief from consequences—not rescue from sin. Then Luke shows us the other criminal: “But the other rebuked him, saying, ‘Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.’” (Luke 23:40–41) In that statement, the second criminal does multiple commendable things: He rebukes blasphemy because he is offended for Christ. He demonstrates the fear of God. He confesses guilt and acknowledges deserved judgment. He proclaims Jesus’ innocence—even while everyone else is mocking Him. And then we arrive at one of the simplest—and most effective—prayers in the Bible: “And he said, ‘Jesus, remember me when you come into your kingdom.’” (Luke 23:42) So much is packed into this one sentence. He believes in life after death That might sound obvious to modern ears, but it wasn’t universal in Jesus’ day. The Sadducees—prominent religious leaders—denied the resurrection. He believes Jesus has a kingdom beyond death He says, “Your kingdom.” At the moment when Jesus appears weakest—bleeding, mocked, dying—this man believes Christ will reign. He believes salvation is mercy, not merit He doesn’t bargain. He doesn’t promise to “try harder.” He doesn’t talk about making up for his sins. He simply casts himself on Jesus. He believes Jesus will receive him He asks because he believes Jesus is gracious. One man suffers and uses it as an excuse to curse Christ. The other man suffers and allows it to produce repentance and faith. Same cross-shaped suffering. Different heart posture. And the two criminals become representative of every person who has ever lived: we will respond to Jesus with hardened unbelief—or repentant faith. Jesus’ response: assurance, immediacy, and fellowship Now look at how Jesus answers him: “And he said to him, ‘Truly, I say to you, today you will be with me in paradise.’” (Luke 23:43) Several details matter. Certainty Jesus begins with emphasis: “Truly, I say to you…” This is Jesus underlining: This is sure. Immediacy “Today…” No delay. No purgatory. No working off sin. Personal fellowship “You will be with me…” This is what makes heaven heaven: being with Jesus. Philippians 1:23 — “My desire is to depart and be with Christ, for that is far better.” John 14:3 — “And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.” Revelation 21:3 — “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.” The gospel in living color This is Romans 10:13 made visible: Romans 10:13 — “For ‘everyone who calls on the name of the Lord will be saved.’” The thief called. He was saved. And Jesus’ promise harmonizes perfectly with His other words: John 6:37 — “All that the Father gives me will come to me, and whoever comes to me I will never cast out.” He came to Christ. Christ did not cast him out. The “deathbed conversion” question—and Matthew 20 When I became a Christian, I was raised in a works-based religion, and I had a nagging question: “What about people who live wickedly and then believe right before they die? Do they get to go to heaven like everyone else?” That question is common—especially among critics of Christianity. And the thief on the cross is the clearest biblical example: saved at the end of life, with no time left to prove anything, fix anything, or repay anything. Interestingly, Jesus also tells a parable that addresses our instinctive complaint about “fairness”: the parable of the laborers in the vineyard (Matthew 20:1–16). Some labor all day. Others work one hour. Yet the master pays them the same. The early workers complain—not because they were cheated, but because the master was generous. Jesus’ point is not that rewards are identical (Scripture teaches differing rewards), but that salvation is entirely grace—unearned favor. That parable exposes what can be hiding in our hearts: Lesson 4: God’s grace to others can expose envy in our hearts The vineyard workers weren’t angry about what they received. They received exactly what they agreed to receive. They were angry about what someone else received. In other words, grace offended their pride. As one commentary notes, Jesus describes this as an “evil eye”—a jealous, envious spirit that resents goodness shown to others. It’s the same issue in the older brother in the parable of the prodigal son: “But he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat,

In 1996, during the Summer Olympics in Atlanta, security guard Richard Jewell spotted a suspicious backpack beneath a stadium bench. He immediately began evacuating the area, rightly suspecting it was a bomb, and because of his quick actions, lives were saved when the device exploded. For a brief window of time, he was hailed a hero. But almost overnight, everything changed. The media needed a villain, the FBI needed a suspect, and despite a lack of evidence, Richard Jewell became the target. His name was slandered, his life scrutinized, and though eventually proven innocent, the damage could never be undone. Why begin here? Because Jewell’s story exposes something unsettling about the human heart: When sin dominates, truth becomes expendable — and the innocent can be condemned if it suits someone’s agenda. If this can happen in modern America—with due process, lawyers, cameras, and judges—how much more easily could it happen in ancient Israel? And that is exactly what unfolds in Luke 23:1–5, where Jesus Christ endures the greatest miscarriage of justice in history. Table of contentsThe Road to Pilate: A Chain of Unjust TrialsThe Leaders Change Their Accusations (Luke 23:2)Lesson One: Trust in God Produces Composure in TrialsApplicationLesson Two: The Innocent One Suffered for the GuiltyLesson Three: Jesus Isn’t on Trial — We AreConclusion https://youtu.be/8Q4gF_iWcX4 The Road to Pilate: A Chain of Unjust Trials Jesus had already endured three Jewish trials—illegal, contradictory, and fueled by hatred rather than truth. The Sanhedrin wanted to condemn Him for blasphemy, but they lacked the authority to execute Him. Rome alone could issue a death sentence. So the religious leaders marched Jesus to Pilate (Luke 23:1), shifting Him from a religious courtroom to a political one. Luke emphasizes that “the whole company of them” went together — Pharisees, Sadducees, elders, scribes — groups who could agree on almost nothing except this: They wanted Jesus dead. Hatred unites people who otherwise disagree. Even today, individuals who cannot get along suddenly find common ground when they share a common enemy. The Leaders Change Their Accusations (Luke 23:2) Instead of accusing Jesus of blasphemy — the charge they used in His Jewish trials — they bring three political accusations to Pilate: “He misleads our nation.” “He forbids us to pay taxes to Caesar.” “He claims to be Christ, a king.” Why this shift? Because Pilate doesn’t care about Jewish theology. He does care about threats to Caesar. They mix a little truth (Jesus is the Christ) with lies (that He opposed taxes or stirred rebellion). This is how deception works most effectively — truth twisted into a weapon. Pilate ignores the first two accusations and asks the only political question that matters: “Are You the King of the Jews?” (Luke 23:3) Jesus answers with sovereign calm: “You have said so.” Lesson One: Trust in God Produces Composure in Trials During gas chamber training in the military, you’re handed your gas mask, shown how to fit it securely, and then you stand in a long line leading to a small brick building filled with CS gas, which is super-strong tear gas. While waiting, you see other soldiers leaving the back of the building without masks, coughing, choking, and struggling to see. When you first step inside, you feel the gas burning exposed parts of your body, like the back of your neck and wrists, but you can breathe normally. Everyone knows what’s coming—that they'll have to take off their gas masks—and everyone believes the same lie: “I will just hold my breath as long as I can so I don’t breathe in much of the gas.” When it’s your turn, you stand in front of the soldier who instructs you to remove your mask. You take a deep breath, remove the mask, and then the gas begins burning your eyes and entering your mouth and nostrils. You try to hold your breath, but the soldier asks questions, and as you answer, you inhale the gas, triggering coughing and more inhalation, which leads to even more coughing. Once the soldier is convinced you’ve inhaled enough gas, you are allowed to leave out the back of the building. This training is very effective and meant to teach one important lesson: you can trust your equipment. If you're in battle and a cloud of poisonous gas surrounds you, you’ll be able to breathe without fear. Without this training, facing gas in the chaos of battle might cause you to panic—and perhaps die. A similar thing happens with firefighters. They can walk into the chaos of a burning building and remain composed, not because danger is absent, but because they trust their equipment. Likewise, Jesus walks into the furnace of injustice with supernatural calm. Though beaten, mocked, blindfolded, and falsely accused, He answers with measured confidence. Why? “He continued entrusting Himself to Him who judges justly.” — 1 Peter 2:23 Jesus didn’t panic. He didn’t retaliate. He didn’t defend Himself. Because He trusted the Father — and that trust produced peace even as the darkness closed in. Application When we are falsely accused, we do not need to panic. When we are mistreated, we don’t need to retaliate. When the flames rise around us, trust in the Father enables composure. What’s in the cup comes out when it’s shaken. Trials reveal our trust in God more than anything else. Lesson Two: The Innocent One Suffered for the Guilty Pilate examines Jesus and declares: “I find no guilt in this man.” — Luke 23:4 But this is only the first of several declarations of Christ’s innocence: Pilate again: “I did not find this man guilty.” (23:14) Herod: “Nothing deserving death has been done by Him.” (23:15) Pilate a third time: “I have found in Him no guilt.” (23:22) The repentant thief: “This man has done nothing wrong.” (23:41) The centurion: “Certainly this man was innocent!” (23:47) God is making something unmistakably clear: Jesus is perfectly innocent — the only One qualified to die for the guilty. If He had sin of His own, He could not take ours. Only a spotless Lamb can bear the sins of the world. Christ’s innocence is not a footnote — it is the foundation of the Gospel. Lesson Three: Jesus Isn’t on Trial — We Are A man in Paris hosted a friend from the countryside. Wanting to show his friend the city’s splendor, he took him to the Louvre to see some of the world’s greatest art, then to a symphony hall to hear a professional orchestra. At the end of the day, the friend shrugged and told his host he didn’t care much for either the paintings or the music. His host quietly replied, “They’re not on trial—you are. The world has already judged the brilliance of that art and that music. By rejecting them, you haven’t judged them; you’ve only condemned yourself.” This is the reality of Jesus’ trials. Pilate, the religious leaders, and the crowds think they are evaluating Jesus.But in reality… Their verdict does not define Him. It exposes them. The same is true for us. Jesus will not stand before us in final judgment. We will stand before Him. Our response to Christ reveals our hearts and determines our eternity. Conclusion Jesus stood before Pilate as the spotless, innocent Savior — falsely accused, unjustly tried, and yet perfectly composed because He entrusted Himself to the Father. He suffered not for His own sins, but for ours. So the question remains: What will we do with Jesus? Our eternity hangs on that answer.

At the triumphal entry Jesus's "disciples began to rejoice and praise God with a loud voice" (Luke 19:37). The Pharisees said to Jesus, "Teacher, rebuke your disciples” (Luke 19:40). Jesus responded, "I tell you, if these were silent, even the rocks will cry out." This was the only time Jesus permitted a public demonstration on his behalf. On this day there would be no silencing the welcoming of the Son of David, Israel’s king. https://youtu.be/OXYG89Hzyuc Table of contentsEven the Rocks Will Cry Out, Because Jesus Was Following a Divine TimelineThere Was a Time to Be SilentThere Was a Time "Even Rocks Will Cry Out"There Was a Time to DieJesus Repeatedly Said, “My Hour Has Not Yet Come”Jesus Finally Said His Hour Had ComeThe Triumphal Entry Ensured Jesus Would Die on TimeGod Has a Course for Our Lives When I was in Army ROTC at Florida Tech, there was an ITT (individual tactical training) course. You’ve probably seen courses like this in movies that depict basic training, or if you’ve been in the military, you’ve probably been on courses like this multiple times. Unlike other obstacle courses, which teams typically go through together to build teamwork – think of soldiers helping each other over walls – ITT courses are performed individually. Hence, the word individual is used in the acronym. ITT courses include numerous obstacles that involve running, climbing, swinging, balancing, high crawling, low crawling, jumping, dropping, and sometimes swimming. You move from one obstacle to the next as quickly as possible with soldiers yelling that you are moving too slowly and need to pick it up…regardless of how fast you are going. The entire course is laid out for you. You don’t get to decide whether to go left or right. You can’t skip any obstacles or do them out of order. You move from one to the next in the order laid out for you. Even the Rocks Will Cry Out, Because Jesus Was Following a Divine Timeline A you read the gospels, you might notice that Jesus’ ministry seemed like this. He moved from one event (or obstacle) to the next in the order laid out for him by God the Father. Listen to Jesus describe his ministry this way: John 5:30 “I seek not my own will but the will of him who sent me." John 6:38 “I have come down from heaven, not to do my own will but the will of him who sent me." Matthew 26:39 “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will.” Jesus was describing the course that was before him. At least once he even described his earthly ministry as a course: Luke 13:32 “Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course.” Jesus didn’t get to decide whether to go left or right. He didn’t get to skip obstacles or do them out of order. He moved from one obstacle to the next. There Was a Time to Be Silent Let me show you some examples from Jesus’s life. In Mark 1:40-42 Jesus cleanses a leper. Then: Mark 1:43 And Jesus sternly charged him and sent him away at once, 44 and said to him, “See that you say nothing to anyone, but go, show yourself to the priest and offer for your cleansing what Moses commanded, for a proof to them.” 45 But he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter a town, but was out in desolate places, and people were coming to him from every quarter. It is surprising that Jesus told this man not to tell anyone about the miracle. Why would he do that? One reason is it wasn’t time for the people to recognize Jesus was the Messiah. That might sound odd, but he was following the divine timeline set by His Father. Another reason is large amounts of publicity would hinder Jesus’s mission and divert public attention from his message to his miracles. He wanted to continue teaching ministry in an uninhibited way. He needed to be able to move around easily. If people knew about his miracles, he would be swarmed by so many people he would be unable to enter towns where he could preach. This is exactly what happened because this man disobeyed him. Unfortunately, the man did the exact opposite of what Jesus asked: he talked to everyone but the priests. You can see the problems it caused. Before Jesus cleansed the man he was able to minister in the town. But after the man told everyone, Jesus was forced “out in desolate places” where there were fewer people for him to reach. You could ask, why did Jesus perform miracles if it was going to hinder his ministry? First, because he loved people and he wanted to help them. But more importantly, they served as signs that he was the Messiah. Beginning at Mark 5:21 Jesus raises Jairus’s daughter from the dead. Then he said to feed her, but not tell anyone: Mark 5:43 And he strictly charged them that no one should know this, and told them to give her something to eat. In Mark 7:31 Jesus healed the def man. Then: Mark 7:36 And Jesus charged them to tell no one. But the more he charged them, the more zealously they proclaimed it. Jesus healed the blind man, but not in the middle of the village because of the commotion it would cause. Jesus entered the village, and then brought the blind man out of the village to heal him: Mark 8:22 And they came to Bethsaida. And some people brought to him a blind man and begged him to touch him. 23 And he took the blind man by the hand and led him out of the village, and when he had spit on his eyes and laid his hands on him, he asked him, “Do you see anything?”…26 And he sent him to his home, saying, “Do not even enter the village.” Jesus told him not to return to the village, because more than likely everyone knew the blind man, and when they learned Jesus healed him, Jesus would be mobbed by the crowds: Luke 9:18 Now it happened that as he was praying alone, the disciples were with him. And he asked them, “Who do the crowds say that I am?” 19 And they answered, “John the Baptist. But others say, Elijah, and others, that one of the prophets of old has risen.” 20 Then he said to them, “But who do you say that I am?” And Peter answered, “The Christ of God.” Lots of people were getting this wrong. Seems like people thought Jesus was everyone except the Christ: John the Baptist, Elijah, or one of the other prophets raised from the dead. But Peter got it right. This is one of those times he opened his mouth and hit a home run. Of course, Jesus is going to say, “Great, now go tell everyone the truth. Straighten them out because they have no idea who I am.” Nope: Luke 9:21 And he strictly charged and commanded them to tell this to no one, 22 saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.” Jesus told them not to tell anyone he was the Christ! Something similar happened right after the Transfiguration: Matthew 17:9 Jesus commanded them, “Tell no one the vision, until the Son of Man is raised from the dead.” Jesus told them not to tell anyone about seeing Jesus in his glory, for the same reason he said not to tell everyone he’s the Christ. He knew it would cause problems. Most people, including even the disciples, didn’t know what Jesus was going to do as the Messiah. They thought he would be a conquering king who would sit on a throne. The transfiguration would further this view. They didn’t know he was a suffering Servant who would hang on a cross. If they didn’t understand Jesus’s first coming, they couldn’t talk to people about Jesus, because it would increase the confusion about who he was…they would almost be unintentional false teachers! Imagine if they said, “We saw the Coming King transfigured. He’ll be on the throne of David any day now!” How confused would people feel when he was crucified instead? So, Jesus says, “Be quiet for now. After my resurrection, when it’s clear I would die, then you can preach about me!” There Was a Time "Even Rocks Will Cry Out" At the triumphal entry the religious leaders completely resented the outpouring of praise: Luke 19:38 saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” 39 And some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.” When we read the word “disciples” we typically think of the 12 disciples. But it is important to know that disciple means student or follower, which is why we also read that John the Baptist and the Pharisees had disciples. When the Pharisees said this they weren’t referring to only the 12 disciples. They were referring to all the people who were recognizing Jesus as the King coming in the name of the Lord. There are two possible reasons the Pharisees told Jesus to silence the crowd versus trying to silence the crowd themselves. One possibility is Jesus was so popular the Pharisees didn’t dare trying to silence the crowd themselves. The other possibility is they knew they could not silence the crowd, because it was too large and enthusiastic. So they went directly to Jesus and told him to silence them. After Jesus fed the 5,000 he became incredibly popular. So popular that: John 6:15 Perceiving that they were about to…take [Jesus] by force to make him king, Jesus withdrew again to the mountain by himself. Jesus came to become king. That’s what he wanted. Why would he not let them make him king? He was following the timeline. This wasn’t his coronation. But the triumphal entry was, so: Luke 19:40 He answered, “I tell you, if these were silent, the very stones would cry out.” This was the one and only time that Jesus permitted a public demonstration on his behalf. This is the exact opposite of every situation we read about earlier. Instead of hiding, escaping, or silencing there is no hiding or escaping,

Jesus's triumphal entry into Jerusalem is one of the unique accounts that's found in all four gospels (Matthew 21:1-11, Mark 11:1-10, Luke 19:28-40, and John 12:12-19). The account fulfills the prophecy in Zachariah 9:9 and reveals Jesus's Messiahship and Kingship. Table of contentsThe Triumphal Entry into Jerusalem Fulfilled ProphecyA Surprising ProphecyA Full Understanding of the Triumphal EntryWhy Did Jesus Send the Disciples to Get the Donkey for Him?The Triumphal Entry into Jerusalem Reveals Jesus’s MessiahshipThe Triumphal Entry into Jerusalem Reveals Jesus’s KingshipWhy a Donkey "On Which No One Has Ever Sat"?We Should Be Willing to Give Up Whatever the Lord NeedsThe Triumphal Entry into Jerusalem Reveals Jesus’s OmniscienceJesus Came to Bring Peace Between God and ManFootnotes https://youtu.be/k5xubljPTVc Jesus's triumphal entry into Jerusalem is found in all four gospels: Matthew 21:1-11, Mark 11:1-10, Luke 19:28-40, and John 12:12-19. George IV’s coronation as king of the United Kingdom took place at Westminster Abbey in London on July 19, 1821. George’s extravagant tastes and lifestyle greatly influence the ceremony. It ended up costing 238,000 pounds, which would be 21,000,000 pounds today, or converted to dollars, almost $26,000,000. You heard that correctly: King George IV’s coronation would cost almost $26,000,000 today. The money went toward renovations and furnishings for Westminster Abbey, costumes and uniforms, jewels and plate armor, and a coronation feast for all 4,656 guests. It proved to be the most lavish and expensive of any British monarch. It was over twenty times more expensive than the previous coronation. Unlike King George’s coronation, the coronation of the King of Kings, Jesus Christ, involved no cost whatsoever. The coronation, like the rest of Jesus’s earthly life and ministry, was characterized by modesty: born in a manger in Bethlehem, parented by two poor people in Joseph and Mary, raised in Nazareth, and baptized in the Jordan. All of these speak of Jesus’s humility. There is nothing impressive about Bethlehem, Joseph, Mary, Nazareth, or the Jordan. The only reason we know about them is because they are associated with Jesus. But if I had to choose one earthly event that pictured Jesus’s humility better than others, second only to the cross, it would be the triumphal entry into Jerusalem. The traditional calendar for events has this taking place on the Sunday before resurrection Sunday. In other words, this is five days before the crucifixion. Typically, we call this Palm Sunday, which is the beginning of Holy week or Passion week, or the last week of Jesus’s earthly life leading up to the crucifixion. The Triumphal Entry into Jerusalem Fulfilled Prophecy Let's begin by looking at the prophecy of the triumphal entry: Zechariah 9:9a Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; Because Zion is another name for Jerusalem, saying daughter of Zion and daughter of Jerusalem are both ways of referring to Jerusalem’s inhabitants, the Jews. They are told to show great exuberance, and rejoice greatly and shout aloud, because their king is coming. A coronation is a time of celebration, but the Jews have even more reason to celebrate, because listen to the way their king is described: Zechariah 9:9b righteous and having salvation is he, They should celebrate because of who Jesus is (righteous or just), and what he brings (salvation). Many kings throughout history have been selfish. Instead of serving people, they used people for personal gain. When Israel rejected God as king, and asked for an earthly, human king, God could have justly given them what they wanted and let them suffer for it. But first, he graciously warned them what it would be like to have their earthly king. Listen to the repetition of the word take: 1 Samuel 8:11 [Samuel] said, “The king who will reign over you will take your sons…13 He will take your daughters…14 He will take the best of your fields…15 He will take the tenth of your grain…16 He will take…the best of your young men and your donkeys. 17 He will take the tenth of your flocks, and you shall be his slaves.” If you would expect anyone to have a good king, it would be Israel. But God said their kings would be unjust takers. But when Zechariah prophesied about Jesus, he would be the ideal ruler. He would be just and give people the greatest gift: salvation or eternal life. A Surprising Prophecy Now the prophecy becomes completely shocking and contrary to anything anyone would have imagined for such a king: Zechariah 9:9c humble and mounted on a donkey, on a colt, the foal of a donkey. These words don’t reconcile with the previous part of the verse. You would expect to read, “Behold, your king is coming to you, great, mighty, and powerful, riding on a magnificent horse.” Instead, we read this. Though the triumphal entry was a joyful celebration, anyone watching would wonder what was so triumphal about it. The king himself would not look like some great victor. He would look like a humble servant. A Full Understanding of the Triumphal Entry Many of the triumphal entry’s important details can’t be found using just one gospel. If we use just Luke’s gospel, it looks like this is the order of events leading up to the triumphal entry: Jesus heals blind Bartimaeus Jesus visits Zacchaeus Jesus preaches the parable of the Minas Then Jesus makes his triumphal entry But John’s gospel records an important event that took place before the triumphal entry, and that’s when he raised Lazarus. It’s important to know this happened. When Jesus raised Lazarus from the dead (John 11:38-44), it did two things related to the triumphal entry. First, it caused the religious leaders to start plotting Jesus’s death: John 11:53 So from that day on they made plans to put him to death. Imagine that: Jesus raised someone from the dead and the religious leaders wanted to murder him. It gets even worse: John 12:9 When the large crowd of the Jews learned that Jesus was there, they came, not only on account of him but also to see Lazarus, whom he had raised from the dead. 10 So the chief priests made plans to put Lazarus to death as well, 11 because on account of him many of the Jews were going away and believing in Jesus. This is the second thing raising Lazarus did: it drew a large crowd. This is why there were so many people at the triumphal entry. Imagine how much raising someone from the dead would excite the masses. Unbelievably, now they want to murder Lazarus too. This is one of the other details that’s not in Luke. Why Did Jesus Send the Disciples to Get the Donkey for Him? Understand the immense opposition against Jesus, because in Luke, Jesus obtains the donkey in a quiet, almost secretive way. Instead of getting the donkey himself, he sends disciples ahead to get it and bring it back to him. Why? The hostility toward Jesus.103 The religious wanted to murder him. More than likely Jesus had the disciples get the donkey – versus getting it himself – to protect the owners. If the religious leaders knew the owners helped Jesus, they would be in serious trouble. John 12:12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. 13 So they took branches of palm trees and went out to meet him, crying out, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!” We get to see some things that are not in Luke’s gospel. First, the people gathered palm branches. This is why the triumphal entry came to be known as Palm Sunday. Luke doesn’t mention the palm branches. Second, notice the people were saying, “Hosanna.” Luke is the only gospel that doesn’t record the people saying, “Hosanna.” The word hosanna only occurs six times in the Gospels and only at Jesus’s triumphal entry. Hosanna is often thought of as a declaration of praise, like hallelujah. But hosanna is actually a plea for salvation. It means, “Save us.” The Triumphal Entry into Jerusalem Reveals Jesus’s Messiahship Psalm 118 is a distinctly messianic Psalm, and it is probably most well-known because of verse 22: Psalm 118:22 The stone that the builders rejected has become the cornerstone. 23 This is the Lord's doing; it is marvelous in our eyes. 24 This is the day that the Lord has made; let us rejoice and be glad in it. We recognize these verses because they are quoted numerous times in the New Testament regarding Jesus’s rejection: six times that I could find.104 That probably makes them some of the most quoted verses in the New Testament. Psalm 118:25 Save us, we pray, O Lord! O Lord, we pray, give us success! The word “hosanna” is drawn from the words “save us” in this verse. The Hebrew words yasha, meaning “deliver” or “save,” and anna, meaning “beg,” or “beseech,” combine to form the word “hosanna.” So, literally, hosanna means “I beg you to save!” or “Please deliver us!” Psalm 118:26 Blessed is he who comes in the name of the Lord! We bless you from the house of the Lord. This is what the people were loosely quoting at the triumphal entry. In Matthew, Mark, and John the people said, “Blessed is he who comes in the name of the Lord,” as the verse says. But in Luke it says, “Blessed is the King who comes in the name of the Lord.” Luke emphasizes Jesus’s kingship. The Triumphal Entry into Jerusalem Reveals Jesus’s Kingship John 12:14 And Jesus found a young donkey and sat on it, just as it is written, 15 “Fear not, daughter of Zion; behold, your king is coming, sitting on a donkey's colt!” John and Matthew quote Zechariah 9:9 to show the triumphal entry fulfills this verse. This is when Israel received their king. Verse 14 says Jesus “found a young donkey,

Romans 11:22 says, "Behold the kindness and severity of God." We see the kindness and severity of God to two faithful servants and one wicked and lazy servant. Read or listen to this material from Your Finances God’s Way to see the relationship to money. https://youtu.be/qOcVaIPKFYU We see the kindness and severity of God (Romans 11:22) to two faithful servants and one wicked and lazy servant. Table of ContentsThe Master’s Kindness To The Faithful ServantsBringing God JoyExperiencing God’s JoyThe Master’s Severity to the Unfaithful ServantPeople Can Be Wicked Because of What They Don’t DoThe Master Expects SomethingAre We Saved by Works?Faithful Versus Unfaithful ServantsUse or Possibly Lose What God’s Given YouBelievers and Unbelievers Experience the Kindness and Severity of GodFootnotes Before I became a Christian, I believed in God. I wasn’t an atheist, but I hadn’t heard the gospel, repented of my sins, and put my faith in Jesus Christ. At that time, if you had asked me about God, I would’ve told you how good, gracious, loving, and kind He is. But I would not have told you how severe, holy, just, and righteous He is. When we describe God with some of His attributes but leave out others, we create a false god, or idol. Instead, we must do what Romans 11:22 commands and “note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you.” We see the kindness and severity of God on full display in the parable of the talents as He deals with the three servants. Let’s consider the first two servants, who were recipients of God’s kindness, and then the third servant, who was a recipient of His severity. The Master’s Kindness To The Faithful Servants Because the first two servants had been “faithful over a few things,” it would make sense for the master to make them rulers over a few things. Instead, he said he would “make [them] ruler over many things.” God is gracious. We will receive more from Him than we’ve done for Him. It should encourage us that the master was pleased with the servants even though they had been “faithful [only] over a few things.” If we thought we had to be faithful over many things to please the Lord, we might feel like failures. Instead, God is pleased with faithfulness over only a few things if that’s all He’s given us. In addition, the “few things” needn’t be big. In Matthew 10:42, Jesus said, “Whoever gives one of these little ones only a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward.” Talk about being faithful over little! What’s littler than giving someone a cup of water? With God, even the smallest acts will be rewarded. When the master said, “I will make you ruler over many things,” he promoted those men. They went from being servants to rulers. The reward for serving the Lord is greater service in the future. Bringing God Joy I’m sure that when we have marriages that reflect Christ and the church when we raise children in fear and admonition of the Lord, and when children obey their parents, it brings God joy. However, there’s one thing in Scripture that seems to bring God more joy than anything else: people being saved. In Luke 15 are three well-known parables about salvation, and joy is the theme of each. In the parables of the lost sheep and the lost coin, Jesus said, When he has found [the lost sheep], he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and neighbors, saying to them, “Rejoice with me, for I have found my sheep which was lost!” I say to you that likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance…When she has found [the lost coin], she calls her friends and neighbors together, saying, “Rejoice with me, for I have found the piece which I lost!” Likewise, I say to you, there is joy in the presence of the angels of God over one sinner who repents (verses 5-7, 9-10). There’s joy in heaven not just over the salvation of hundreds or thousands but “over one sinner.” And though the joy is in heaven, it’s “in the presence of the angels.” Who is in the presence of the angels? God! This is His joy. The parable of the prodigal son takes a different approach. Instead of using the words joy or rejoicing, it shows the Father’s joy at the lost son’s repentance: The father said to his servants, “Bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet. And bring the fatted calf here and kill it, and let us eat and be merry; for this my son was dead and is alive again; he was lost and is found.” And they began to be merry. Now his older son was in the field. And as he came and drew near to the house, he heard music and dancing (verses 22-25). This is great joy! We should keep in mind how our salvation makes the Lord feel. If ever we start to feel like we’re just one of many Christians and, therefore, insignificant to the Lord, we should turn to Luke 15 and read these parables. Experiencing God’s Joy Not only does our salvation bring the Master joy, but we also get to share this joy with Him. In the parable of the talents, we might expect the master to say to the first and second servants, “Enter into heaven,” or “Enter into the joy of heaven,” but they were invited to “enter into the joy of your lord” (Matthew 25:21 and 23). He invited the faithful servants to share in his joy with him. His joy is part of their reward, and God’s joy will be part of our reward. The Bible mentions five crowns that are available to us as rewards: the imperishable crown (1 Corinthians 9:24-25), the crown of rejoicing (1 Thessalonians 2:19), the crown of righteousness (2 Timothy 4:8), the crown of glory (1 Peter 5:4), and the crown of life (Revelation 2:10). In the Sermon on the Mount, Jesus repeatedly talked about rewards; the word occurs nine times between Matthew 5:11 and 7:17.109 As a pastor, one of the more common questions I’ve been asked is, “What do these rewards look like?” The parable of the talents reveals that at least part of our reward is sharing in the Lord’s joy with Him. The Master’s Severity to the Unfaithful Servant In the same way the first two servants reveal the master’s goodness, the third reveals his severity. We might not like to think about God’s severity. Some people even criticize it, saying something like, “What kind of God would…?” and then they list things they believe make God look bad: “…keep people out of heaven,” “…send people to hell,” “…punish them.” The answer is, “The kind of God you should fear and serve!” Few places in Scripture demonstrate the need to do so more than the master’s dealing with the third servant. The master was on a hot streak with the first two servants, but with the third servant, we see the truth of Proverbs 20:6: “Most men will proclaim each his own goodness, but who can find a faithful man?” This verse makes two points: First, it is easy to talk about being faithful. Second, it is hard to find faithful people. The Great White Throne Judgment that unbelievers will face is a sentencing more than a trial, but if an unbeliever could defend himself, imagine if he said something like, “I didn’t serve You because I knew You were a God who judges people.” This is an absurd defense because if he knew God judged people, then he had more reason to obey. But this is close to the excuse given by the third servant: He who had received the one talent came and said, “Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed. And I was afraid, and went and hid your talent in the ground. Look, there you have what is yours.” But his lord answered and said to him, “You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed. So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest” (Matthew 25:24-29). The master put a hole in the servant’s logic. If he knew the master was “a hard man,” he should’ve taken his stewardship more seriously. The servant’s words backfired and sealed his fate. While the master’s joy was evident with the previous two servants, the third servant witnessed the opposite: indignation. Why? Part of the reason is contained in the words “you knew.” The servant knew the master was severe but was unfaithful anyway. The servant made two strong accusations. First, he said the master was cruel and expected more from his servants than he should: He was “a hard man.” Second, he said the master took what didn’t belong to him, reaping where he hadn’t sown and gathering where he hadn’t scattered. In response, the master repeated the words that were true of him (“I reap where I have not sown, and gather where I have not scattered seed”) but left out the words that weren’t true—“a hard man.” Up to this point, the master’s behavior showed him to be gracious and fair. He had given the servants the amounts they could handle and rewarded their efforts. But he did expect a return on his investment, and the application for us is that God gives us money and expects us to be faithful stewards who produce a return on His investment, which means using it for His glory. We have the same expectations when we invest our own money. Imagine giving money to an investment manager. You hope that you will receive more than you gave him. It would be ridiculous if the investment manager said, “You’re such a difficult investor; I didn’t invest your money for you. Here—take back what you gave me.” You would be frustrated and might even say something like the master said: “You could have at least invested it in a savings account so that I would receive some interest!” People Can Be Wicked Because of What They Don’t Do

In the parable of the minas, the servants have been “entrusted with the gospel” (1 Thessalonians 2:4). To be faithful stewards, we must preach the gospel so that the minas multiply. The servants are told they will be “over cities” (Luke 19:17, 19), which means ruling with Christ during the Millennium. Read on to learn insights from the parable of the minas! https://youtu.be/UHIBdts_Lg8 In the parable of the minas (Luke 19) the servants were “entrusted with the gospel” (1 Thessalonians 2:4). We must preach to be faithful. Listen to this expository sermon for insights from the parable of the minas! Table of contentsThe Parable of the Minas and the Parable of the Talents Are not the SameBackground to the Parable of the MinasWe Have Been Entrusted with the Gospel (Represented by the Mina)Faithfulness with the GospelGod Judges Our Faithfulness Versus Our SinThe Parable of the Minas Is About the Spread of the GospelThe Multiplication of Minas (Spread of the Gospel) in the Early ChurchFaithfulness with the Gospel Is Rewarded with Greater ResponsibilityThe Parable of the Minas Looks to the MillenniumThe Prophetic TimelineWho Are We Ruling Over During the Millennium?Why Are We Entrusted with the Gospel? All Christians are but God’s stewards. Everything we have is on loan from the Lord, entrusted to us for a while to use in serving him. John MacArthur, 1 Corinthians, Moody, 1984, p. 108. The Parable of the Minas and the Parable of the Talents Are not the Same The parable of the minas is one of the premier parables on stewardships. It is similar to the Parable of the Talents in Matthew 25:14-30, but they are not the same. Here are the main differences. The parable of the talents was preached on the Mount of Olives after Jesus already reached Jerusalem, but the parable of the minas was preached on the way to Jerusalem. The parable of the talents deals with three servants, but the parable of the minas deals with 10 servants and some number of enemies. In the parable of the talents, the three servants receive five talents, two talents, and one talent. But in the parable of the mina,s the 10 servants receive one mina each. Talents and minas are different amounts: A talent was about 20 years’ wages. A mina was about three months’ wages. In the parable of the talents, the two faithful servants doubled their investments, but in the parable of the minas, one servant reports earning tenfold, and the other servant reports earning fivefold. In the parable of the talents, the faithful servants receive the same reward, which was hearing, “Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.” But in the parable of the minas the faithful servants are put in charge of cities corresponding to the investment they returned. Be encouraged that even if you’ve heard teaching on the parable of the talents, this parable is different and hopefully you will learn some new truths. Background to the Parable of the Minas In Luke 18:31-34 Jesus foretold his death a third time. Luke 18:34 says, "But they understood none of these things. This saying was hidden from them, and they did not grasp what was said." Jesus spelled out how he would die, but they didn’t understand. Jesus is about to enter Jerusalem. But because they don’t believe he is going to be killed, they think he is going to set up the kingdom! He is the Messiah, the Son of David, who will sit on David’s throne. Passover is only a few days away, which intensifies the anticipation of Jesus’s kingdom. It was always an emotionally charged time for the Jews because it reminded them of their deliverance from slavery in Egypt and made them even more upset about their bondage to Rome. During Passover the Jews looked forward to the Messiah delivering them from Rome like Moses delivered the Hebrews from Egypt. And this is the context for the parable of the minas: Luke 19:11 As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately. 12 He said therefore, “A nobleman went into a far country to receive for himself a kingdom and then return. 13 Calling ten of his servants, he gave them ten minas, and said to them, ‘Engage in business until I come.’ Jesus preached the parable of the minas to dispel the belief that he would be setting up his physical kingdom soon. The nobleman is Jesus, and the far country is heaven. This is Jesus’s way of saying, “I not setting up my kingdom on the earth right now. I must ascend to heaven and I will set up my kingdom when I return.” Jesus preached the parable of the minas because wants his all his disciples, including us, remaining faithful between his ascension and return. The servants were supposed to use the minas, or money, to do business. When the master returned they were supposed to give back to him more than they had received. We Have Been Entrusted with the Gospel (Represented by the Mina) In the parable of the talents, the talents represent the gifts and abilities God has given us. The servants received different amounts because we have different gifts and abilities. But in the parable of the minas, each servant receives the same amount, one mina, because the mina represents the gospel, which we have all received in equal measure. Numerous commentaries made this point: Matthew Henry wrote: “The principal difference [from the parable of the talents] is that the [mina is] the gift of the gospel, which is the same to all who hear it; but [with] the talents…God gives different capacities.” With that mina each of these servants must do business. That is the point of the parable. Those who have heard the gospel must proclaim it! William Hendrickson, New Testament commentary: Luke, page 860. Joseph Benson wrote the 10 servants and the mina given to them represent: “The apostles and first preachers of the gospel, to whom Jesus gave endowments fitting them for their work, and from whom he expected a due improvement of those endowments in the propagation of the gospel [and] all who did or should hereafter profess to receive his gospel, and to be his disciples and servants.” It is fitting for the minas to represent the gospel, because the New Testament says the gospel is something we have been entrusted with, like a stewardship: 1 Thessalonians 2:4 We have been approved by God to be entrusted with the gospel. 1 Timothy 1:11 The gospel of the glory of the blessed God with which I have been entrusted. Maybe you have never thought of the gospel as one of our most important stewardships, but I would encourage you to do so. If someone asked you about the most important stewardships in your life: Maybe you would say, “I have children. I have to be faithful to them.” I’d say, “Amen!” Or maybe you would say, “I’m married. This is one of my most important stewardships. I must be faithful to my spouse.” I’d say, “Amen!” Or maybe you would say, “God has given me time and money. These are two of the most important stewardships in my life, so I must be careful how I spend them.” I’d say, “Amen.” The parable of the minas should encourage us to see the gospel as one of our most important stewardships as well. Faithfulness with the Gospel 1 Corinthians 4:1 [We should be regarded] as servants of Christ and stewards of the mysteries of God. 2 Moreover, IT IS REQUIRED OF STEWARDS THAT THEY BE FOUND FAITHFUL.  “The mysteries of God” refers to the gospel. We’re stewards of the gospel, and faithfulness is required. This means spreading the gospel with others so that your mina multiplies. Perhaps there’s someone you’ve felt burdened to share the Gospel with. Maybe it’s a coworker, neighbor, fellow student, or family member. And maybe you’ve been procrastinating! You’re like the servant in Luke 19:20 who said, “Lord, here is your mina, which I kept laid away in a handkerchief. It’s nice and safe for you, Lord.” If you’ve been putting off preaching the gospel, you could be bordering on unfaithfulness. Maybe you have been telling yourself, “I’m waiting for just the right moment.” But deep dow,n you know this is just an excuse. I hope this parable encourages you, as it encourages me, not to put off preaching the gospel any longer. Make a commitment to preach to that person, or those people, God has put on your heart. God Judges Our Faithfulness Versus Our Sin Luke 19:15 When he returned, having received the kingdom, he ordered these servants to whom he had given the money to be called to him, that he might know what they had gained by doing business. The master is going to return and expect all his servants to give an account of what we have done with the mina, or gospel, that has been entrusted to us. This introduces one of the more common questions I receive as a pastor: “Will Christians be judged?” Yes and no. Our sins are not judged because they were judged and paid for at the cross. But our faithfulness as stewards will be judged. This occurs at the Judgment Seat of Christ: Romans 14:10 We will all stand before the judgment seat of [Christ]. Paul’s use of the word “we” shows he’s talking about himself and other believers. 2 Corinthians 5:10 We must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil. We will give an account of our stewardship, and if we’ve been faithful, we will be rewarded. The fact that the “evil” we have done is mentioned leads me to believe the sins we committed will result in loss of rewards. If you say, “I won’t be punished for my sins,” that’s true. But it’s also true that when we sin we forfeit eternal rewards. This is what Paul meant when he wrote: 1 Corinthians 3:15 If anyone’s work is burned,

Sometimes people wonder, “Is restitution needed for salvation? I committed all these sins before becoming a Christian. Do I need to do anything about them now?” If there’s one place in Scripture that could cause us to think restitution is needed for salvation, it is the account with Zacchaeus in Luke 19:1-10. Let’s look at it in detail to see what it does and doesn’t teach about restitution for salvation. https://youtu.be/eRRpAwAEV68 Sometimes people wonder, “Is restitution needed for salvation?" Zacchaeus in Luke 19:1-10 is one place that could cause us to think this. Table of contentsZacchaeus's ExampleUnderstanding Tax CollectorsFirst, Zacchaeus Was Curious Versus IndifferentSecond, Zacchaeus Responded Well to ConvictionThird, Zacchaeus Didn't Let His Height Hold Him BackFourth, Zacchaeus Didn't Let His Pride Hold Him BackFifth, Zacchaeus Sought JesusWhen Jesus Calls You by NamePeople Aren't Always Happy When Others Come to ChristZacchaeus Was the Opposite of the Rich Young RulerThree Reasons Restitution Is Not Needed for SalvationReason One: Restitution Is not Needed for Salvation Because Zacchaeus’s behavior is descriptive versus prescriptiveReason Two: Restitution Is not Needed for Salvation Because There Are Too Many Sins to CountReason Three: Restitution Is not Needed for Salvation Because We Are Saved by Grace Through FaithZacchaeus Is an Example of Repentance Producing FruitWhen "The Buzzsaw" Asked for ForgivenessGod Might Convict Us to Make RestitutionJesus Sought Zacchaeus FirstDon't Put Off the Gospel InvitationFootnotes Zacchaeus's Example Here’s part of an email I received from someone I don’t know… Scott,As I reflect on my past and my many sins, I am more aware of how wretched and worthless I am. I am also convicted of sins I wonder if I need to undo? For example, when I was 16 and I worked at Ross I stole clothes. I am pretty sure I don’t own any of the clothes now, nor do I know the amount or worth of what I took. However, will I go to hell if I don’t find a way to pay back what I stole? There are so many other things I could list. I feel like my past is like Humpty Dumpty, and I can’t fix it. Someone else sent me a message about a certificate he received after cheating on the exam. He didn’t know how to handle this. He wondered if he should stop using the certificate or go back and try to be recertified. But he didn’t know if he could do this because he was already certified. I think messages like these capture something people commonly wonder: "Is restitution needed for salvation? I committed all these sins before becoming a Christian. Do I need to do anything about them now?" If there’s one place in Scripture that could cause us to think restitution is needed for salvation, it is the account with Zacchaeus. Let’s look at it in detail to see what it does and doesn’t teach. Understanding Tax Collectors Luke 19:1 He entered Jericho and was passing through. 2 And behold, there was a man named Zacchaeus. He was a chief tax collector and was rich. In the previous verses Jesus healed blind Bartimaeus as he approached Jericho. Now he entered the city. Because we're reading about a tax collector, let me briefly explain them. Eight times in the synoptic Gospels it says, “tax collectors and sinners,” instead of “murderers and sinners,” or “adulterers and sinners.” Why is it written as though being a tax collector is the worst sin imaginable? Because to the Jews, it pretty much was! The Romans severely taxed the Jews, and the Jews who collected taxes for Rome were considered traitors to their people. Tax collectors were wealthy, and it was a wealth made off the backs of their already oppressed brethren. Tax collectors had to collect a certain amount and anything they collected over that amount they were able to keep for themselves. Because they worked for Rome they had Rome’s support, which prevented Jews from resisting them. The only thing worse than a tax collector is a chief tax collector…which Zacchaeus was! Luke 19:3 And he was seeking to see who Jesus was, but on account of the crowd he could not, because he was small in stature. 4 So he ran on ahead and climbed up into a sycamore tree to see him, for he was about to pass that way. Zacchaeus’s name means pure, which is ironic because tax collectors were anything but pure. But when we reach the end of this account, we will see Zacchaeus became pure through Christ. There are commendable things about him that we can learn from: First, Zacchaeus Was Curious Versus Indifferent John Calvin wrote, “Curiosity and simplicity are a sort of preparation for faith.” I would rather deal with the staunchest atheist, Mormon, or Buddhist, than an indifferent person. Indifferent people simply don’t care. There’s nothing to work with. Zacchaeus cared enough to try to find out about Jesus. Second, Zacchaeus Responded Well to Conviction I believe Zacchaeus was dealing with conviction because of the way he had been living. This causes some people to try to hide from the Lord. Think about Adam and Eve after they sinned: "They heard the sound of the Lord God walking in the garden in the cool of the day, and [they] hid themselves" (Genesis 3:8). Zacchaeus had been terrible. He could have acted like Adam and Eve and tried to hide, but he made every effort to see Jesus. Third, Zacchaeus Didn't Let His Height Hold Him Back Third, seeing Jesus in such a large crowd would have been difficult for anyone, and especially Zacchaeus, but he didn’t let that stop him. You might wonder why Zacchaeus didn’t want to remain in the crowd? As a small man, he could have been trampled. Tax collectors were despised and he probably feared being found in the crowd where he could be beaten up, or worse, stabbed. Fourth, Zacchaeus Didn't Let His Pride Hold Him Back In the parable of the prodigal son, the father ran toward his son when he saw him coming. It was unusual in the Middle East for men to run, especially wealthy, honorable men. Instead, people ran to them. But here we see a grown man running ahead of the crowd just to catch a glimpse of Jesus. And the unusual behavior doesn’t stop there, because the only thing more unimaginable than a wealthy, honorable man running is a wealthy, honorable man climbing a tree. But Zacchaeus did just that. He could have easily convinced himself that running and climbing up a tree was beneath him, but he didn’t let that stop him. Zacchaeus is a great example of someone who sought Jesus and would not let anything stand in his way. Fifth, Zacchaeus Sought Jesus Several verses encourage us to be like Zacchaeus and seek the Lord. Here are a few: Proverbs 8:17 I love those who love me, and those who seek me diligently find me. Isaiah 55:6 Seek the Lord while he may be found. Jeremiah 29:13 You will seek me and find me, when you seek me with all your heart. Amos 5:4 The Lord [said]: “Seek me and live.”112 We should consider whether anything is holding us back from seeking Jesus. For Zacchaeus, it could have been his guilt, the crowd, or his height. What obstacles might we need to overcome? Could it be an ungodly relationship that we need to break off? Could it be a hobby that in and of itself isn’t sinful, but it takes too much of our time. Could it be a job that we have turned into an idol? Could it be our dignity or pride? Maybe we care too much what others think. Maybe we need to humble ourselves like Zacchaeus was willing to humble himself. When Jesus Calls You by Name Luke 19:5 And when Jesus came to the place, he looked up and said to him, “Zacchaeus, hurry and come down, for I must stay at your house today.” Jesus held up thousands of people while he personally addressed Zacchaeus. I don’t know who would’ve been more shocked: the crowds or Zacchaeus. Jesus could have said, “Hey, short little hated tax collector that’s up in a tree. Come down. You look silly up there.” Everyone would’ve known who Jesus was addressing, but he chose to use his name. There is something personal and considerate about using people’s names. It’s much different than, “Hey” or “Hi” or “What’s up?” We like to be addressed by our names. It makes us feel valued and important. Before I started teaching elementary school, I spent some time as a supervisor at a large distribution center for Target. I could tell everyone loved the previous president of the distribution center. There were hundreds of employees, and many of them said that he could walk around the center, and he knew everyone’s names. During large meetings, with hundreds of people present, he could always call on everyone by name. In Zacchaeus’s case, as a hated tax collector, he probably hadn’t heard his name spoken in an affectionate way in a long time. The way his name was typically used was in a derogatory manner. But now, in front of all these people, Jesus called out to him and invited himself to his house for dinner. It would have been an amazing honor, perhaps like the president calling out to you while passing through crowds. And this is the only example in the Gospels of Jesus inviting himself to someone’s home. Also, notice Jesus said, “stay at your house.” This wasn’t just eating with Zacchaeus. This was staying with him. Jesus pursued friendship and association with someone everyone hated. People Aren't Always Happy When Others Come to Christ Luke 19:6 So he hurried and came down and received him joyfully. 7 And when they saw it, they all grumbled, “He has gone in to be the guest of a man who is a sinner.” Zacchaeus didn’t say, “I’m horrible. You don’t want to be with me. I’m too much of a sinner.” Instead, he was thrilled at the opportunity. Maybe you’ve done some horrible things, but Jesus still wants a relationship with you. These are the religious leaders and you can imagine their disdain when they said this. When certain people come to Christ,

Paul said, "Make it your ambition to lead a quiet life: You should mind your own business and work with your hands" (1 Thessalonians 4:11). Read this material from Being Content God’s Way to learn to be content with a quiet life and mind your own business! Table of contentsContent Leading a Quiet LifeMost of Us Will Be a Thaddeus or a BaruchThe Premier Example of Leading a Quiet Life Content Leading a Quiet Life Paul said, “Make it your ambition to lead a quiet life” (1 Thessalonians 4:11). Instead of “seeking great things” (Jeremiah 45:5) and “despising days of small things” (Zechariah 4:10), we should “aspire to lead [quiet lives].” The world tempts us to crave fame, attention, and recognition. Can you imagine anything less attractive in society’s eyes than a quiet life? What God wants from us is the opposite of what the world promotes. It pleases God if we lead simple, humble lives of obedience, often filled with small, ordinary routines. The days are far from glamorous. While this might sound discouraging, it should be encouraging because it frees us from striving to become big, noticed, and heard. First Corinthians 10:31 says, “Therefore, whether you eat or drink, or whatever you do, do all to the glory of God.” Why did Paul mention eating and drinking? Because there aren’t many “[smaller] things” than these! What could be simpler or more routine? Colossians 3:17 says, “Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.” Whatever we do, no matter how small or insignificant, can be done for God’s glory and pleasure! Most of Us Will Be a Thaddeus or a Baruch The judges were important, but could most Christians tell you what they did? They could probably discuss Samson and Gideon, maybe Ehud and Othniel, but would they even remember the names of Tola, Jair, Elon, or Abdon? Consider the kings. People could tell you about David and Solomon, maybe Hezekiah and Josiah, but would they remember anything about Amaziah and Jotham? Consider the prophets. Most people know Samuel, Elijah, and Jeremiah, but do they know anything about Amos and Obadiah? Consider the apostles. Second only to Jesus, they are the most important men in the New Testament. Ephesians 2:20 says the church is “built on the foundation of the apostles,” and Revelation 21:14 says, “The wall of the [New Jerusalem] had twelve foundations, and on them were the twelve names of the twelve apostles.” Could these men sound more important? Yet most people could not name half of them. Besides Peter, James, John, Judas, and Thomas (only because of the account of his doubting), what do we know about the other apostles? If you ask people which apostle they most identify with, they will probably tell you, Peter. He was known for opening his mouth when he should have been quiet, and we have the same problem. The other reason we can relate to Peter is that so little is written about the rest of the apostles that we can’t identify with them! Judas, the son of James, is also known as Thaddaeus, which distinguishes him from Judas Iscariot. He’s mentioned in the lists of the disciples (Matthew 10:3, Mark 3:18, Luke 6:16, and Acts 1:13), and John 14:22 records, “Judas (not Iscariot) said to Him, ‘Lord, how is it that You will manifest Yourself to us, and not to the world?’” He’s on the list of the disciples, and he asks Jesus one question. That’s all that’s recorded about him. How famous are apostles, judges, kings, and prophets if people hardly know anything about them? The point is that even the people in Scripture we think were extraordinary were ordinary. This should encourage us because if we are going to “live quiet lives” filled with “small things,” we are going to be more like Thaddaeus, Tola, Jair, Jotham, and Amos than Peter, Gideon, David, and Elijah. The Premier Example of Leading a Quiet Life If it isn’t God’s will to have, accomplish, or experience something, we must give up what we want and choose to be content with what God wants. God wanted Baruch to be content with His will for his life, with who He had called him to be, and what He had called him to do. So, let me ask: Are you content with God’s will for your life, who He has called you to be, and what He has called you to do? We must prayerfully pursue God’s will. Not our will or someone else’s will. Jesus demonstrated this throughout his earthly life: “I seek not my own will but the will of him who sent me” (John 5:30; see also John 6:38 and Matthew 26:39). Jesus also modeled leading a quiet life and being faithful in small things. If we strip away the miraculous and supernatural, we see His life was characterized by modesty, humility, and simplicity. There was a lack of extravagance and glamor. Why did the Jews reject Jesus? They thought the Messiah would deliver them from their oppression like Moses delivered Israel from Egypt. He would be a great military leader like David—the Messiah was “the Son of David”—and give Israel victories over the Romans like David gave Israel victories over the Philistines. He would be a great king and restore the nation to the Golden Age as they experienced under Solomon. Instead, they had a Man walking around on dirt roads with “nowhere to lay his head” (Matthew 8:20). Jesus could not have looked less like a rich, glamorous king, and most of the time, He could not have lived a simpler, quieter life. Moses, Jonathan, and John the Baptist’s examples in humbling themselves are challenging, but they pale compared to Jesus’s: [Jesus] being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross (Philippians 2:6-8). Jesus could have lived like a king and experienced the best the world offers, but He was content to obey His Father and live a simple, modest life. In John 4:34, He said, “My food is to do the will of Him who sent Me, and to finish His work.” His “food,” or very existence, was a life of unassuming submission. This should be our food, too, as we find purpose in doing God the Father’s will.

The account of Jesus healing blind Bartimaeus is found in Matthew 20:29-34, Luke 18:35-43, and Mark 10:46-52. Unbelievers are as spiritually poor and blind as Bartimaeus was physically poor and blind. When they cry out for mercy, he gives them spiritual sight. Like blind Bartimaeus they move from darkness to light, become Jesus’s follower, and glorify him. Table of contentsMeet Blind BartimaeusHow Much Did People Want to See Jesus?Jesus’s Miracles Were Signs Illustrating Spiritual TruthsMuch of What Jesus Did Physically Pictures What He Wants to Do for Us SpirituallyDon't Miss the "Sign" with BartimaeusLike Blind Bartimaeus, Unbelievers Are BlindLike Blind Bartimaeus, Unbelievers Are PoorContrast the Paralytic's Friends with Bartimaeus's CrowdWhy Was Blind Bartimaeus So Persistent?Like Blind Bartimaeus, Unbelievers Must Cry Out for MercyJesus Healed Blind Bartimaeus Physically and SpirituallyMoving from Unbeliever to BelieverLike Bartimaeus, Believers Move from Darkness to LightLike Bartimaeus, Believers Become Jesus’s FollowersLike Bartimaeus, Believers Glorify GodLike Bartimaeus, Believers Lead Others to Glorify GodSalvation Requires Faith, but not Persistence https://youtu.be/nqmndvjYzmk Unbelievers are as spiritually poor and blind as blind Bartimaeus the beggar (Matthew 20:29-34, Luke 18:35-43, and Mark 10:46-52). Spiritual blindness is an inability to understand spiritual truths: As it is difficult to convey an idea of color to the blind, so it is difficult to describe to [the spiritually blind] the [spiritual truths understood by those] whose eyes have been opened by the Spirit…[Think] of a man who sees, but has no sense of beauty…such is the case of a natural man…on whose ear the sound of the Gospel falls without awakening music in his soul. James Buchanan, Office and Work, 1842. In this account a man who serves as a picture of all who are spiritually blind, but then given spiritual sight. Meet Blind Bartimaeus Luke 18:35 As he drew near to Jericho, a blind man was sitting by the roadside begging. In the parallel account in Mark 10:46 we learn the blind beggar’s name is Bartimaeus. In narratives you should do more than simply read the verses. You will get much more out of your Bible reading when you picture what the verses describe. If you are a parent, when you read the Bible with your children, describe the accounts for them, or ask them to describe the accounts to you. In this account we can appreciate it much more if we picture what we are reading. As we move through the verses, I will do my best to help us understand what this looked like, because I believe it would have been very dramatic to witness. In Jesus’s day, blindness was a common affliction that had no cure. Because blind people could not work, they had to make their living as beggars. Bartimaeus spent his days sitting by the side of the road begging for money from people who passed by. It is hard to imagine a more miserable existence. Perhaps only a leper's life could rival Bartimaeus’s depressing life. If he was fortunate enough to receive money, he would make his way into Jericho and struggle to buy food. This was a good day. On a bad day, he would spend the night hungry. Thinking about Bartimaeus’s life, one of the words that comes to mind is boring. I cannot think of many things more boring than spending days sitting on the side of the road begging. One of the only things that could make the boredom worse would be blindness, because then you can’t even see anything of any interest while the hours pass by. But on this day Bartimaeus noticed the excitement: Luke 18:36 And hearing a crowd going by, he inquired what this meant. 37 They told him, “Jesus of Nazareth is passing by.” Bartimaeus had no idea what was happening. He asked those around him, hoping they would be kind enough to answer. Because as we will see in a moment, the crowd was very inconsiderate. He would not have expected the answer he received. This would have been an exciting moment for anyone, and we know that because so many people had gathered for the occasion. But for blind Bartimaeus, a man whose life was characterized by boredom and monotony, this likely would have been the most exciting moment of his life. How Much Did People Want to See Jesus? Just so you can picture this scene better, consider what happened right after this when Jesus entered Jericho: Luke 19:1 He entered Jericho and was passing through. 2 And behold, there was a man named Zacchaeus. He was a chief tax collector and was rich. 3 And he was seeking to see who Jesus was, but on account of the crowd he could not, because he was small in stature.  Huge crowds were following Jesus and people, like Zacchaeus, wanted nothing more than to be able to see him. As Jesus approached Jericho numerous others gathered on the sides of the road. Jesus’s Miracles Were Signs Illustrating Spiritual Truths We must pause the account with blind Bartimaeus for a moment to make sure we view it correctly: John 6:1 After this Jesus went away to the other side of the Sea of Galilee, which is the Sea of Tiberias. 2 And a large crowd was following him, because they saw THE SIGNS that he was doing on the sick. Notice Jesus's miracles Jesus were called “signs.” In the following verses Jesus feeds the 5,000: John 6:14 When the people saw THE SIGN that he had done, they said, “This is indeed the Prophet who is to come into the world!” Again, the miraculous feeding of the 5,000 was called a sign. Jesus didn’t perform miracles for the sake of performing miracles. He performed miracles because they served as signs. If you read about Jesus’s miracles and don’t understand that they serve as signs, then you will misunderstand them, or at least misunderstand the sign. Jesus’s miracles are called signs, because signs provide information to help us get to the right place: You’re driving down the road and signs help you reach the right destination. You’re walking through the airport and signs help you find the correct gate. You’re in the grocery store and signs help you find the right I’ll aisle. Unless you’re like me and regardless of how many signs they put up in the store you still must call your wife to ask where to find things. Similarly, Jesus’s miracles are called signs because they help people get to the right place. And the right place is: understanding a spiritual truth. Every one of Jesus’s physical miracles was intended to serve as a sign that illustrated a spiritual truth. Much of What Jesus Did Physically Pictures What He Wants to Do for Us Spiritually When Jesus healed deafness, it pictures how he wants to heal spiritual deafness so we can understand spiritual truths. When Jesus calmed the storm it pictures the peace he wants to give us when he calms the storms that rage in our hearts: Philippians 4:7 the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. When Jesus healed the paralytic, it pictures how he wants to heal our spiritual lameness so we can, as Romans 6:4 says, "walk in newness of life." When Jesus cleansed physical leprosy, it pictures how he wants to cleanse our spiritual leprosy, or sin. If the charismatic movement could just understand this one truth it would dramatically change the way they live. Instead of believing what Jesus wants to do for us is primarily physical, they would understand his miracles serve as signs of what he wants to do for us spiritually. And in this chapter, there’s a perfect picture of people misunderstanding the sign because they looked at it physically instead of spiritually: John 6:26 Jesus answered them, “Truly, truly, I say to you, you are seeking me, NOT BECAUSE YOU SAW SIGNS, but because you ate your fill of the loaves. This sounds strange. Jesus told them they didn’t see the sign. Why would he say that? Of course they saw the sign. That’s why they were following him. They wanted more food. Jesus meant that they saw the sign physically, but not spiritually. The NLT reads: John 6:26 “You want to be with me because I fed you, not because you UNDERSTOOD the miraculous signs.” They didn’t understand the sign, or in other words, they didn’t understand what the miracle, or sign, was pointing to: Jesus wanting to feed them spiritually. So he spelled it out for them: John 6:35 Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. In other words, “I am the food you should be hungering for…not another miracle that doesn’t last.” But they never understood the sign, which is why they ended up abandoning Jesus: John 6:66 After this many of his disciples turned back and no longer walked with him. Don't Miss the "Sign" with Bartimaeus Let me be clear about why I took this detour to John 6. We are reading about one of Jesus’s miracles in Luke 18:35-43 that serves as a sign. I want to make sure we are not like the people in John 6 who misunderstood the sign because they only looked at it physically. We would be as spiritually blind as Bartimaeus was physically blind if we did that. So, let’s make sure we understand this account spiritually. Like Blind Bartimaeus, Unbelievers Are Blind Unbelievers are as spiritually blind as Bartimaeus was physically blind. Consider these verses that describe unbelievers who see physically but are blind spiritually: Jeremiah 5:21 Hear this, O foolish and senseless people, who HAVE EYES, BUT SEE NOT. Ezekiel 12:2 Son of man, you dwell in the midst of a rebellious house, who HAVE EYES TO SEE, BUT SEE NOT. Parables are like miracles in that they illustrate spiritual truths: Physical miracles illustrate spiritual truths Parables are physical stories that illustrate spiritual truths