WEBVTT 1 00:00:14.750 --> 00:00:21.709 David Lewis: Greetings. This is Professor David Lewis, addressing you from Concordia Seminary, St. Louis, Missouri. 2 00:00:22.450 --> 00:00:38.940 David Lewis: The topic of this presentation is Luke twenty-three versus twenty-seven to forty-three. This is the gospel reading appointed for the last Sunday of the church here in series, c. Uh this is the series that focuses especially on pric a piece taken from the Gospel of Luke. 3 00:00:41.640 --> 00:00:54.999 David Lewis: So Luke twenty-three versus twenty-seven to forty-three. Uh I began with this icon here that depicts uh one of the the scenes uh from our periphery. This is that this icon is actually a bit of a harmonization. 4 00:00:55.010 --> 00:01:02.120 David Lewis: You've got John Nineteen with the the spear and Jesus side, and the blood flowing from it. 5 00:01:02.500 --> 00:01:20.290 David Lewis: Then also to Jesus Right you have, uh, the repentant criminal. Notice that that criminal as does Jesus and the angel has a halo. So that is the repentant criminal. Uh, traditionally, it's the the repentant criminal is said to be the one on the right. 6 00:01:20.300 --> 00:01:22.589 David Lewis: I don't think the tech specifies 7 00:01:22.660 --> 00:01:31.760 David Lewis: uh, however uh blue, twenty-three part of this correct be uh tells about Jesus interaction uh with one criminal who rebukes 8 00:01:31.770 --> 00:01:51.419 David Lewis: uh the criminal who mocks Jesus, and then he expresses his faith in Jesus, and Jesus gives them a blessed promise. Actually this Pr. It could be, is a lot longer than just that incident. Um! You can divide this per It could be roughly into two sections: blue, twenty-three, twenty-seven to thirty. One 9 00:01:51.430 --> 00:02:01.349 David Lewis: uh tells um of the the women of Jerusalem. Um. Jesus addresses them as daughters of Jerusalem or morning Uh. 10 00:02:01.590 --> 00:02:11.250 David Lewis: The fact that Jesus has been condemned and is being marched off to be executed. Uh, but Jesus warrants them that worse things are in store for them and their children. 11 00:02:11.740 --> 00:02:21.510 David Lewis: This is likely a reference to the destruction of Jerusalem and seventy ad uh during the Jewish rebellion against the route against Rome, 12 00:02:21.820 --> 00:02:39.899 David Lewis: and then the second part of the periphery uh twenty-three versus thirty-two to forty-three uh relates, uh, the crucifixion of Jesus and the two criminals, and then various uh people mocking Jesus, first the rulers, then the soldiers, and then finally one of the criminals, 13 00:02:39.910 --> 00:02:58.679 David Lewis: and then how this other criminal um expresses repentance. He intervenes on Jesus behalf expresses faith, and it concludes with Jesus words to this criminal. And So if you're going to approach preaching this text, you have to make the decision. Am I going to somehow try to cover everything in this prickeep? 14 00:02:58.690 --> 00:03:09.489 David Lewis: Where am I going to talk about the first half Jesus interaction with the woman of Jerusalem, or the second half? Uh Jesus being mocked upon the cross, and then his interaction with the repent and thief. 15 00:03:10.320 --> 00:03:11.300 David Lewis: Um 16 00:03:11.530 --> 00:03:25.819 David Lewis: before we continue, though i'd like you to first do this assignment uh first, as you have time, read through the Greek text of Luke, twenty-three, twenty-seven, forty-three. Yet if you do not have time to read the entire passage, 17 00:03:25.830 --> 00:03:44.680 David Lewis: focus in particular upon twenty-three thirty-five to forty-three uh these verses um tell of Jesus being mocked, and then being defended by the one criminal, and then Jesus words with exchange with that one criminal, and so focus especially upon those words. Um. 18 00:03:44.720 --> 00:04:00.399 David Lewis: And then, as you read, take note of any imperfect tense verbs. There are a number of these and and this pricipe see the handout provided to review the possible translations of the imperfect tense or consult a page sixty, a fundamental Greek grammar. 19 00:04:00.760 --> 00:04:03.979 David Lewis: Well, let's stop sharing this document for a moment, 20 00:04:04.040 --> 00:04:06.580 David Lewis: and I will bring up um 21 00:04:06.850 --> 00:04:18.700 David Lewis: this document here this is the handout. But notice uh Dr. James W. Belts, uh identifies these six possible ways of translating an imperfect verb. 22 00:04:18.709 --> 00:04:36.039 David Lewis: Notice the imperfect. The action takes place in past time, but it is not simple past time, and so it could be rendered as continuous action. Ellip. On I was leaving the habitual action I used to leave inceptive. I began to leave 23 00:04:36.050 --> 00:04:45.519 David Lewis: cognitive. I tried to leave iterative or repeated, I repeatedly left or emphatic. I did leave 24 00:04:45.610 --> 00:04:46.660 David Lewis: um 25 00:04:47.090 --> 00:04:56.509 David Lewis: notice, according to chapter nine, a fundamental Greek grammar Um, the aspect to the unique focus of the present stem 26 00:04:56.560 --> 00:05:10.050 David Lewis: is some kind of connection between the subject and the action of the verb, and the imperfect, basically is the presence stem with a temporal augment on the front to show past time 27 00:05:10.060 --> 00:05:21.229 David Lewis: uh the indicative mood connecting vow pattern O, e, e, O. E, o, and then secondary endings um the same endings as used in the strong heiress. 28 00:05:21.240 --> 00:05:39.319 David Lewis: Uh. But the strong heiress communicate with the heiress itself communicates focus on action, simple past time L. Upon L. Upon. I left at La Pond has one of these extra meaning uh meetings, and there are these are the six possible ways to translate an imperfect, 29 00:05:40.180 --> 00:05:42.789 David Lewis: and let's go back to the Powerpoint, 30 00:05:50.710 --> 00:05:54.810 David Lewis: and then, as you read, take note of any conditional sentences. 31 00:05:54.820 --> 00:06:12.620 David Lewis: Um! There are a number of those in this, for it could be, especially when the various Uh people are mocking Jesus. Each of them uses a conditional sentence uh in their, in their mockery of Jesus, at least the rulers and the soldiers do. Uh, It's very interesting 32 00:06:12.630 --> 00:06:32.529 David Lewis: and important to classify. What kind of conditional sentence do they use? And how does that sentence function? Uh, and you might, even if you have time, check out the first and the third temptations of Jesus and Luke. Chapter Four or the same kind of conditional sentence is used, Which means that 33 00:06:32.540 --> 00:06:46.769 David Lewis: you might, you might. You could make the argument that when Jesus is mocked he is also being tempted. Uh, now, if you choose to use uh my powerpoint to work through the text. Uh, let's note these um features 34 00:06:46.780 --> 00:07:04.360 David Lewis: uh for each verse or groups of verses. I began by giving you the vocabulary. This will be vocabulary typically. That will not be in the list of what you're required to know. And so, having this vocabulary here should help you read through the text, Then I will present the text 35 00:07:04.590 --> 00:07:11.190 David Lewis: about two things that I do. First, I put the main um conjunctions in bold, 36 00:07:11.320 --> 00:07:29.469 David Lewis: and I always believe that. Um, these are the conjunctions that sort of help either carry the narrative along or in dialogue. They carry the dialogue along and tell you how each part relates to what came before it, and then notice the underlying words: I I underlined 37 00:07:29.480 --> 00:07:48.790 David Lewis: um relative pronouns so high, and I underline their antecedent. So if you see a relative pronoun uh you'll also see what the antecedent is because of the underlines, and then following, and then notice, too, that I have various footnotes uh here uh footnotes are used to um 38 00:07:50.220 --> 00:08:08.379 David Lewis: clue you into what you'll find on the next page, where I will discuss the grammar and the syntax. So if you choose to use my Powerpoint um as a guide, this is This is how it works. All right. So let's uh pause now, and I will give you time to work through the text. 39 00:08:08.390 --> 00:08:14.129 David Lewis: If you want to look at the whole text, find if not please focus on versus thirty-five to forty-three. 40 00:08:21.880 --> 00:08:25.100 David Lewis: Okay, uh welcome back to um 41 00:08:25.510 --> 00:08:31.049 David Lewis: um to the Powerpoint presentation i'm going to read through um 42 00:08:31.730 --> 00:08:36.749 David Lewis: the uh versus thirty, twenty-seven to thirty-four, without making 43 00:08:36.850 --> 00:08:56.489 David Lewis: but any real in-depth comments. But, uh, notice that in verse twenty-seven we have three impaired and imperfect verbs um I kind of creep these often as inceptive, and they began to lead him. Oh, no, sorry! And they the left the first one, Akulus say, I take as a uh 44 00:08:56.500 --> 00:09:14.090 David Lewis: sorry. His continuous action. A great crowd of the people and women were following him right. And then of the women who and then I think this is continuous action to who were be in their breasts, and we're mourning him uh, 45 00:09:15.040 --> 00:09:28.070 David Lewis: and then verse twenty-eight uh straw face eras participle passive, masculine, singular nominative uh straw face is the uh passive of Srefo. 46 00:09:28.080 --> 00:09:37.689 David Lewis: But when Strfeo is the passive voice, it often has an intransitive, active meaning, and that's the sense here. So it's not being turned by someone else. But 47 00:09:37.700 --> 00:09:54.979 David Lewis: and then, after he had turned to them and Atas it was out Toas's feminine plural, This is the women. Hi! A Zeus ape. And Jesus said, Oh, daughters of Jerusalem may, plus the present imperative, may client that this could be. Do not weep 48 00:09:54.990 --> 00:10:13.159 David Lewis: over your over me. Do not weep on over me, and this could have the sense of stop weeping over me may plus the present imperative. But uh, over yourselves, we weep over yourselves we've concern yourselves, and over and concerning your children, 49 00:10:14.610 --> 00:10:32.419 David Lewis: Then why verse twenty-nine Because behold days are coming, and which they will say, uh, blessed, and notice. There's no verb, the verb, so we assume the verb to be blessed are the barren women and the 50 00:10:32.430 --> 00:10:41.839 David Lewis: uh bellies. The rooms which did not give birth, and the breasts which did not nourish, uh, which is not feed 51 00:10:42.190 --> 00:11:00.740 David Lewis: children. And so um basically days are coming when it'll be blessed not to have kids not to be a mother. Uh, this is a reverse of how things function in the Old Testament, and and also earlier in Luke with Elizabeth, a Baroness is not a sign of blessing. 52 00:11:00.750 --> 00:11:05.220 David Lewis: Uh children are assigned a blessing, but the days are going to come when this will be reversed 53 00:11:05.760 --> 00:11:16.009 David Lewis: vers versus thirty to thirty-one. Uh, then uh, they will begin to say to the hills, fall upon us, 54 00:11:16.130 --> 00:11:21.810 David Lewis: or no, Sorry to the mountains fall upon us and then, and to the hills, hide us. 55 00:11:21.870 --> 00:11:38.090 David Lewis: And then, because if notice here we have a conditional sentence, and this conditional sentence is kind of a mixed conditional sentence, we have an if clause that looks like a simple particular. So a plus the verb poison. Um. 56 00:11:38.210 --> 00:11:40.199 David Lewis: So if in 57 00:11:40.210 --> 00:12:00.469 David Lewis: and kind of odd, this is to translate this sort of literally. If in the green would these things they do? And this is then the end. The end prepositional clock phrase is often understood as sort of almost like a when clause and some English translations. But if they do these things 58 00:12:00.480 --> 00:12:05.750 David Lewis: when the wood is moist, when the wood is grain uh, but literally in the greenwood 59 00:12:05.940 --> 00:12:23.540 David Lewis: in the dry, and we would assume, would, uh, what will it be? What will it be in the dry wood? What What will it be when the wood is dry? Uh, notice that the verb in the in the then clause is a subjunctive. 60 00:12:23.550 --> 00:12:38.620 David Lewis: Can I get a tie? And So this uh, this is This is a conditional sentence with a if introduced in the if clause, but it doesn't really look like any of the classical um conditional sentences. It kind of looks like a simple particular. But then we get a 61 00:12:38.630 --> 00:12:55.099 David Lewis: subjunctive mood, verb, and the then clause instead of another indicative mode. I notice uh text on in the text critical notes, that in place of genetai, heiress, subjunctive uh middle of genomi, there is a future uh 62 00:12:55.250 --> 00:13:13.680 David Lewis: what? So what will it be? Uh in the dry wood? And the idea is that in the dry wood is referring to a future time, which is likely seventy ad when the Romans destroyed Jerusalem. So if you think it's bad that the Romans are murdering an innocent man, Jesus, 63 00:13:13.690 --> 00:13:15.530 David Lewis: just wait till seventy Ad. 64 00:13:16.770 --> 00:13:17.750 David Lewis: Hmm. 65 00:13:17.910 --> 00:13:35.450 David Lewis: Okay, then thirty-two to thirty-three. So here we have an imperfect verb, and I would again, I would say this is likely continuous action, and they were leading also uh different other other men. And who are they? We have in uh 66 00:13:35.460 --> 00:13:50.019 David Lewis: at position two criminals, two mal factors, two evil do doors with him, and then we have a uh purpose and definitive to be done away to be executed. Um, So they're being led away with him to be executed 67 00:13:50.300 --> 00:13:56.410 David Lewis: uh kai hot to, and when they came upon the place, and then we have a uh, 68 00:13:56.850 --> 00:14:00.619 David Lewis: a relative. Uh, I mean, we have a 69 00:14:00.670 --> 00:14:05.460 David Lewis: an attributive part of simple columns, which is called cranium. 70 00:14:05.480 --> 00:14:06.520 David Lewis: Uh, 71 00:14:06.660 --> 00:14:19.829 David Lewis: there they crucified him and the criminals, and then, Han man on death. They have a mandate clause uh each. Han refers to one of the criminals. Those are relative pronouns 72 00:14:19.840 --> 00:14:37.659 David Lewis: uh, and usually English translations will translate Han here as one, the literally it's, you know, and the two criminals whom, on the one hand on the right, whom, on the other hand, on the left, English says, usually one on the one hand, one on the right; on the other hand, one on the left, 73 00:14:37.800 --> 00:14:38.810 David Lewis: uh, 74 00:14:39.690 --> 00:14:41.810 David Lewis: and then verse thirty-four, 75 00:14:42.000 --> 00:14:44.220 David Lewis: and we have to 76 00:14:44.400 --> 00:15:00.799 David Lewis: make some comment about verse thirty-four uh notice. The The first two lines are in in double brackets. Uh. This indicates that the editors of Nestle Island, Uh. Do not believe that these words were original to Luke. Uh, but they were added later. 77 00:15:00.970 --> 00:15:19.409 David Lewis: Um, However, why do they then not put these words down below in the textual apparatus, but instead, keep them in the main text in double brackets. It's because these words have had a important and influential history in the Church. Uh: so basically, and Jesus L. Again, 78 00:15:19.420 --> 00:15:23.739 David Lewis: I would say, elegant is inceptive, and Jesus began to say, 79 00:15:23.960 --> 00:15:35.470 David Lewis: Uh, we have the vocative Father, forgive them, for they do not know what they are doing. This is the first word of Jesus from the cross. Um! And there's been a tradition of 80 00:15:35.530 --> 00:15:54.880 David Lewis: of preaching uh the words from the cross during Lent around Good Friday. There's been a tradition in Christian music, of focusing upon the words of the cross. Um, So these are important words, and so nestle on, keeps them in the main text in double brackets. Note. They do the same thing for the long getting to mark 81 00:15:54.890 --> 00:16:02.260 David Lewis: in Mark sixteen, and for the woman cotton adultery, and John the end of John Seven and John eight. Um. 82 00:16:02.500 --> 00:16:20.699 David Lewis: But the double brackets indicate they don't think that these words belong in the text um and note, though if they are there, Jesus is praying, very likely, for the men who have um nailed him to the cross for the men who are executing Him. Uh, because these men don't know, 83 00:16:20.710 --> 00:16:23.440 David Lewis: uh that they are crucifying the Lord of glory. 84 00:16:23.930 --> 00:16:24.920 David Lewis: Uh 85 00:16:25.330 --> 00:16:38.369 David Lewis: did. Uh, how far does this prayer extend? Does it extend beyond these men to others involved in Jesus, condemnation and death to Pontius Pilate, to the Jewish authorities, to Judas Iscariot. Um. 86 00:16:38.500 --> 00:16:54.490 David Lewis: I tend to believe it's limited to the the men around the cross. If Jesus said this um, we'll look at the next slide to talk about the text critical notes. Um! And I notice we have the part of simple Dia Marit Samenoy, and 87 00:16:54.650 --> 00:17:08.760 David Lewis: and this is a present participle, so same time as the main verb, and as they were dividing his garments uh Ebalon play roo. They cast lots as they were dividing his garments. They cast lots. 88 00:17:08.849 --> 00:17:10.379 David Lewis: Yeah. Notice that 89 00:17:10.460 --> 00:17:21.810 David Lewis: Jesus garments are probably on the ground with the soldiers. Uh! Very likely that Jesus was exposed naked upon the crops. Uh! That would then be a part of the shame of the cross. 90 00:17:21.859 --> 00:17:33.969 David Lewis: Uh! And Now let's look at the text. Criticism on loop of twenty-three verse thirty-four I note the words in closed and double brackets. This contains the so called first words of Jesus from the cross. 91 00:17:33.980 --> 00:17:47.729 David Lewis: These words are missing in some texts, and the double brackets indicate that the editors of nestle all in twenty-eight do not believe they are original to the text, which texts do not read these, and which do um for a full um 92 00:17:47.930 --> 00:17:57.270 David Lewis: for a full reading. See the text, critical notes and the nestle on a text or on log us now just to summarize, though um 93 00:17:57.280 --> 00:18:11.129 David Lewis: probably important witnesses that guide Nestle Island two earlier witnesses, Papyrus, seventy-five from the third century, and Vaticanus B. From the early uh fourth century. Do not read these works? 94 00:18:11.140 --> 00:18:18.809 David Lewis: And That may be one reason why some of the editors don't thank their original. They're not found in true to early witnesses of Luke 95 00:18:19.160 --> 00:18:26.400 David Lewis: uh the original hand of one earlier witness, Alice Codex Alice Sinaiticus does read the works. 96 00:18:27.050 --> 00:18:47.010 David Lewis: The second corrector of Alice apparently deleted these words and then added them back. And you could access the text to codex signiticus online. I looked at these verses um online, and it does appear that uh these, this part of the verse was sort of erased and then written back in 97 00:18:47.020 --> 00:19:05.249 David Lewis: um. This is why they say the second correct are both deleted, and then added them: you'll see they're not President uh Sinaiticus two A. But they are found in Santa Monica to be so, somebody. It seems that a second correct are reading the text that these words, Don't belong, 98 00:19:05.260 --> 00:19:24.399 David Lewis: tried to get rid of them, and then realized how that's a mistake, and put them back in. And uh, so you have one early witness. The original hand of Alice reads the first word from the crop words from across two early witnesses, papyrus, seventy-five, and that accounts do not most of the later we witnesses do read them um, 99 00:19:24.410 --> 00:19:43.560 David Lewis: but because they're missing in summerly texts, Then you have to ask the question. Is it more likely someone would have deleted these words from the tax they were originally there, and someone cut them out. Um! Or were they there? And someone accidentally missed them in the copying process, or were they not there? And then someone added them, 100 00:19:43.570 --> 00:19:55.770 David Lewis: and if they they were added, was there an early tradition for these words: Um interesting. Many scholars believe that the woman cotton adultery was not written by John, yet it was an authentic 101 00:19:55.780 --> 00:20:11.540 David Lewis: tradition about Jesus, and so could it be that these were authentic words of Jesus that were added by some copy us in the Luke here, or did Luke originally pin them? Um, I i'm not going to discuss this any further. But this is the text critical issue and blue, twenty-three, thirty-four. 102 00:20:12.490 --> 00:20:31.820 David Lewis: Okay, Now let's get to the text that I wanted you all to focus upon so verse thirty-five. Kai a stay khala us to O Rome. Uh notice. First a stay K. Uh! This is a blue, perfect, indicative, active third uh third, singular of hiss to me, 103 00:20:31.980 --> 00:20:48.829 David Lewis: and if you were to consult fundamental, great grammar chapter thirty-five, you would find that one of the unique features of The verb. His statement is that it's perfect functions as a present tense verb, and it's blue perfect functions as an imperfect. 104 00:20:48.840 --> 00:21:04.280 David Lewis: And so we have. So this is not simply the Cr. And the crowd stood, but the crowd was standing, and then we have the present part of simple cell phone uh, and that'd be be holding uh looking on 105 00:21:04.290 --> 00:21:21.510 David Lewis: uh that, or this is a present participle. Active, masculine, singular, nominative. It's referenced as la us predicate position uh this is the this is the the attendant circumstance, part as simple as defined by Uh. 106 00:21:21.520 --> 00:21:30.969 David Lewis: Dr. James W. Belts and Chapter twenty of fundamental Greek Grammar Um. The attendant circumstance, partisable according to belts, is a 107 00:21:31.190 --> 00:21:42.419 David Lewis: is a predicate position, present part of simple in the nominative case it's referenced as the subject here hala us, and it follows a verb of motion. 108 00:21:42.490 --> 00:21:59.599 David Lewis: You know Erica mine, for instance, or non motion uh history, me, for instance. And so uh this is. It denotes action that's attended upon the action of the main verb, and so they, the people were standing, beholding, looking on. Um! 109 00:21:59.850 --> 00:22:18.449 David Lewis: And so this is what the people are doing next sentence we find out what Ha hai! Our contest What the rulers were doing, and notice X. A moo tay Ritz on This is an imperfect verb. How does the imperfect function here? I believe it, it could be continuous action. 110 00:22:18.460 --> 00:22:37.790 David Lewis: And so the deck high Notice. Kai here has a sense of also not, and and so, and also the rulers. You could say, we're mocking, we're ridiculing, and we have to assume the pronoun now. Time they were mocking. They were ridiculing him, could be inceptive, though 111 00:22:37.800 --> 00:22:56.719 David Lewis: uh, and also the rulers began to mock. Uh! They began to mock him, and then, leg on test. I should have put a note on this leg on Tess as a contemporaneous participle, a participant of speaking. And so it goes with uh the main verb, and introduces direct discourse. 112 00:22:56.730 --> 00:23:16.390 David Lewis: Um! Actually it's not a contemporary, and it's part of it because it's present tense. Sorry, but it does. You know. This is a verb of speaking match with another verb of speaking and introducing direct discourse, and so, and the rulers also began to ridicule him, saying: And then, this is now direct discourse 113 00:23:16.450 --> 00:23:26.199 David Lewis: I lose at sootsen others he saved, he saved others. So zato ha auton. And here we have a 114 00:23:26.290 --> 00:23:37.690 David Lewis: uh heist, imperative, active, third, singular um, and then, as it's direct object, we have a reflexive pronoun, let him save himself, 115 00:23:37.860 --> 00:23:39.469 David Lewis: and then a 116 00:23:39.510 --> 00:23:41.310 David Lewis: conditional sentence, 117 00:23:41.720 --> 00:23:55.650 David Lewis: A. Who to sustain how Chris does to say you uh at Collectas, If this guy is the Christ of God, the elected one. Or you might say, if this guy is the elect Christ of God. 118 00:23:55.740 --> 00:24:06.890 David Lewis: And so uh, we have a conditional sentence: Um, the if clause is the last line, the then clause would be the line before this. So sato, how time 119 00:24:07.090 --> 00:24:24.970 David Lewis: and so more natural word order, If then would be. If this guy is the like Christ of God, then let him save himself, and notice that this conditional sentence a plus the present indicative. This is a present simple, particular 120 00:24:24.980 --> 00:24:41.259 David Lewis: Um. And why? What's important about this? Is that a simple particular? You generally assume the truth of the if clause, at least for the sake of the argument. So the idea, the full idea here is, if this guy was. Now, if this guy is 121 00:24:41.270 --> 00:24:46.859 David Lewis: the elect Christ of God, and let's assume that he is uh let him uh save himself 122 00:24:47.350 --> 00:24:54.980 David Lewis: Now, Very likely the rulers do not believe that Jesus is the elect Christ of God. They don't. They likely do not believe that. 123 00:24:55.180 --> 00:25:11.970 David Lewis: Uh, and so they they intend us to be sort of sarcastic. Uh. But we, the readers know that Jesus is uh, the elect Christ of God. And then there's some powerful irony here for them. The proof that he's the Christ of God would be that He saves Himself. 124 00:25:11.980 --> 00:25:28.970 David Lewis: But for us we know that the proof that He is the Christ of God is that He does not save Himself. He stays upon the cross. He does what his fault, what the Father wanted him to do, which was, uh uh to to be crucified. Um. 125 00:25:28.980 --> 00:25:46.859 David Lewis: And also when you then compare this to the to the first and third temptations of Luke's account. Satan also addresses Jesus with simple particular conditional sentences. For instance, if you are the Son of God, and it Let's assume, for the sake of the argument that you are. 126 00:25:46.870 --> 00:26:02.899 David Lewis: Uh, then command these stones to become bread, and notice how Satan, then, in a sense, is tempting Jesus to use his power to save Himself, and that is being mirrored here by the rulers. 127 00:26:02.910 --> 00:26:14.479 David Lewis: Uh they. This ridicule is also a temptation. They're tempting Jesus to use his power literally to save Himself. Um! And uh, Jesus actually proves He is who He is 128 00:26:14.490 --> 00:26:29.229 David Lewis: by not using his power to save himself, but by being obedient to the Father. But notice that the of clause here is assuming the truth that Jesus is for the sake of the argument, even if the the art who are contest, don't believe that. 129 00:26:29.270 --> 00:26:41.610 David Lewis: And so this is where the ridicule begins. Notice the people are staring looking on the rulers. Uh! Began to mock Jesus, and they mock him in terms of his ability to save himself. 130 00:26:43.000 --> 00:26:45.909 David Lewis: Hey, Then going on to verse thirty-six, 131 00:26:46.180 --> 00:26:51.200 David Lewis: and at Bates on de Alto Kihoi stratio time, 132 00:26:51.220 --> 00:26:58.429 David Lewis: and they mocked him. Notice a different word for ridicule, and they ridiculed, mocked him, also, the soldiers 133 00:26:58.470 --> 00:27:17.969 David Lewis: and then we have three present participles that come in a in a string. Here, uh each of these participants would denote action taking place at the same time as the main verb, and that by Pakistan is a heerist, so these would all be translated uh sort of as wild clauses 134 00:27:17.980 --> 00:27:33.480 David Lewis: and a full rendering um, and as imperfect whenever you have a present participle in past time, translated as an imperfect to denote action that takes place at the same time. And so the and the soldiers modem pros their commonwealth 135 00:27:33.540 --> 00:27:43.499 David Lewis: as they, as they were coming forward, or you might just say, coming forward, and then uh aks us pros far on tas out out, 136 00:27:43.600 --> 00:27:55.599 David Lewis: and as the as they were offering to him sour wine, and then the third participant, Kai leg on test, saying that so as they approach, as they were approaching, 137 00:27:55.970 --> 00:28:10.480 David Lewis: offering him sour wine, and saying, And then notice a Here we have another conditional sentence, a su, a habas, a loose tone, you die on if 138 00:28:10.490 --> 00:28:27.540 David Lewis: and now notice how the rulers speak of Jesus and the third person These got the soldiers. Now address Jesus and the second person, if you are the King of the Jews, and this again is simple, particular, and let's assume, for the sake of the argument, that you are 139 00:28:27.550 --> 00:28:39.110 David Lewis: the then clause, then is so it on. Save yourself. Save yourself again with reflects a pronoun, and so they're picking up uh the same 140 00:28:39.410 --> 00:28:58.759 David Lewis: logic of as the rulers. The proof that Jesus is who he says he is uh would be found in the fact that he would he save himself. But notice Here the rulers uh speak in terms of Jesus being the Christ, the Messiah. Uh, the soldiers speak in terms of Jesus being King of the Jews. 141 00:28:58.770 --> 00:29:16.800 David Lewis: And uh this is because verse thirty-eight explains this aimed at Kai epic graph a ate, and there was also an inscription over him on the cross, and the inscription reads Hobbes a loose tone, You die on Utas. 142 00:29:16.810 --> 00:29:24.939 David Lewis: And so the King of the Jews is this guy, or this guy is the King of the Jews. And so for the soldiers. Uh, 143 00:29:25.520 --> 00:29:33.349 David Lewis: they're They're coming at Jesus with this identity, King of the Jews. But notice how the logic is the same. Um! 144 00:29:33.590 --> 00:29:48.629 David Lewis: You assume the truth of the if clause for the sake of the argument likely these soldiers Don't, really believe Jesus is the King of the Jews. But ironically, we know that he is the King of the Jews. Um! The soldiers may not know that what they say parallels 145 00:29:48.640 --> 00:30:02.889 David Lewis: the temptations of the devil in Luke, for, uh, to get again to get Jesus to misuse his power. And we ironically know that Jesus proves himself to be the King of the Jews, because he does not misuse his power. 146 00:30:03.190 --> 00:30:16.079 David Lewis: He does not use his power to save himself. He didn't change the rocks, to become bread to feed himself. He does not come down from the cross uh, when addressed with similar parallel 147 00:30:16.090 --> 00:30:33.940 David Lewis: uh temptations. So notice that these the ridicule here is not just ridicule underlying. This is, all are also temptations to Jesus to save Himself from the cross. We know that He could have saved himself uh, but did not, and He did not for our sake. 148 00:30:35.690 --> 00:30:43.880 David Lewis: Okay. Verse thirty-nine haste dad tone Uh, 149 00:30:44.180 --> 00:31:02.499 David Lewis: uh Eb. Lost fame A So this is from um blast fame out on Lego. So not only do the soldiers join in. But now even one of the criminals. And so Hayes is the subject, and one and one of what? Well, one of 150 00:31:02.510 --> 00:31:14.699 David Lewis: the criminals. And then here we have the Grandma Sten Town. This is an attributed part of simple. It is heiest uh passive, masculine, plural, genitive. 151 00:31:14.710 --> 00:31:34.260 David Lewis: It's referenced as Kaku grown uh criminals. And so one of the criminals who had been hungry is part of simple one. Step back in time from the main verb, which here is at blaspheme, which is in perfect past time, and one of the criminals who had been hung Um! 152 00:31:34.270 --> 00:31:45.939 David Lewis: And I would say this imperfect could be, was blast faming him, but I think it's inceptive began to blast. Fame him, say in here we have a part of simple, introducing direct discourse again. 153 00:31:46.110 --> 00:31:51.229 David Lewis: Uki sue Hakristas, Who knows? This is a question Uh. 154 00:31:51.310 --> 00:31:55.760 David Lewis: When a question is introduced by Uki, we expect the answer, Yes. 155 00:31:56.010 --> 00:32:10.749 David Lewis: So this isn't just you are are you the Christ? But this really should be something more like you. Are the Christ Aren't you expecting the answer? Yes, and once again I don't think this criminal actually believes he is the Christ. 156 00:32:10.760 --> 00:32:28.620 David Lewis: But he's addressing Jesus sarcastically. Um! And again ironically. We know, however, that he is the Christ, and so you are the Christ Aren't? You question? Expecting the answer? Yes, so some say out to He must save yourself and us. 157 00:32:28.630 --> 00:32:48.109 David Lewis: I notice here there is no conditional sentence that's used. Uh, there's just two things two statements put in a row. First, the question: you are the Christ aren't you, and then the this next statement. Uh which then would be, you know, sort of. If If that question is true, then uh save yourself, and not so 158 00:32:48.120 --> 00:32:58.359 David Lewis: kind of resembles a conditional sentence, but it's not. It's basically to a question followed by by a, you might say, request a command, save yourself and us. 159 00:32:58.380 --> 00:33:12.060 David Lewis: And once again this criminal likely does not believe Jesus is the Christ that He can save Himself and them. Uh, but again, we ironically know that He is the Christ, and He could save himself 160 00:33:12.070 --> 00:33:22.400 David Lewis: and notice what's interesting here is now the criminal is joining him and the other criminal into the list of people that Jesus could save right now. Uh, 161 00:33:24.250 --> 00:33:38.800 David Lewis: and so now we now we get to uh the other criminal. So verse forty uh up a krythase. This now is a contemporaneous participle uh used to match a word of speaking Fa at the end of the line, 162 00:33:38.830 --> 00:33:55.950 David Lewis: and then yeah, but I would say day here functions as a but because this does contrast not only with the behavior of the that first criminal, but with the behavior of the soldiers and the rulers reaching back, but ha heetras, but the other 163 00:33:56.040 --> 00:34:14.590 David Lewis: guy, the other criminal, the other guy. Uh, and then we have a present participle, active, masculine, plural, nominative. It's referenced heet to us predicate position same time as the main verb, and so you might say literally, and the other guy as he 164 00:34:14.739 --> 00:34:29.370 David Lewis: was, you so translate this present participle as an imperfect as he was rebuking him, or as he began to rebuke him, answering, said: And then we have direct discourse: Uda fobe suit tom thing on 165 00:34:29.429 --> 00:34:35.179 David Lewis: uh Hotta Antonio, 166 00:34:35.260 --> 00:34:40.790 David Lewis: do you not even fear God Hatha? Uh! Because 167 00:34:41.150 --> 00:35:00.889 David Lewis: and I should have put a note on this. I I will, before I send this off to you. Notice that out to um this is out to this is a form of a toss. Follow follows the definite article. Here It functions as the adjective same, because, in the same J. Judgment you are 168 00:35:00.900 --> 00:35:07.190 David Lewis: so, do you? Do you not even fear God because you are in the same judgment? Um. In other words, so 169 00:35:07.820 --> 00:35:26.820 David Lewis: you're You're being executed right now. Probably a good time to start faring. God would be right Now, since you're facing death uh instead. This guy's using his last moments to mock Jesus with the others. Uh verse Forty-one, Kai Hey, mace man so we have a mandate clause, 170 00:35:26.830 --> 00:35:44.340 David Lewis: Dick Iios, I notice, Dick, Ios um. This is the adverbial form of Dic Ios the guy as is just. And so this would be just Lee that Omega Sigma on the end. And so notice he is saying, and we ourselves, on the one hand, justly 171 00:35:44.880 --> 00:36:00.350 David Lewis: so. In other words, they're in the same judgment, righteously, justly. So. This guy is in in a sense acknowledging his sin, and we ourselves, on the one hand, justly. Gar so for and uh 172 00:36:00.760 --> 00:36:14.699 David Lewis: and and then for uh, and then Oxya um goes with up up a lot Met pop out lum bono m at the end. At the end of this clause, for we are receiving, 173 00:36:14.710 --> 00:36:30.560 David Lewis: uh, worthy thanks, oxy, as a substitute of oxy as worthy. This is neuter plural, for we are receiving worthy things. Then sandwich in between, as a relative pronoun of what we did 174 00:36:30.660 --> 00:36:45.469 David Lewis: right, for we are receiving worthy things of what we did. And so this guy is confessing his criminality, confessing his guilt, confessing that he deserves to be on the cross. And then dad and I take the debt, Here is um 175 00:36:45.480 --> 00:37:05.420 David Lewis: again is but because it contrasts with what comes before. Who does that Odin uh a top on at Proxen? But this guy nothing wrong did. But this guy did nothing wrong. So not only does the Uh. This criminal acknowledge his guilt 176 00:37:05.430 --> 00:37:24.009 David Lewis: and the guilt of the other criminal, and the fact that you have justly he's in the same judgment that he is receiving worthy things for what he did. But Jesus is not hanging here justly. He's not receiving worthy things for what he did. Uh, Jesus is innocent. 177 00:37:24.020 --> 00:37:31.880 David Lewis: Note that when Jesus dies That's what the uh centurion of those with him and Luke are going to confess he's an innocent man. Uh, 178 00:37:32.320 --> 00:37:48.539 David Lewis: and then verse forty-two ki all again. Notice the imperfect um here I don't think this is continuous action, and he was saying, I I take it as inceptive, and he began to say, Ea zoo provocative um g. Oh, Jesus! 179 00:37:48.550 --> 00:37:59.919 David Lewis: Many stay that man. They stay the to move hot, and they'll face a stain, basle on stew, and so remember, uh, this is a 180 00:38:00.020 --> 00:38:15.309 David Lewis: hearest, imperative, passive, the passive opponent. Uh, second, singular. And so, Jesus, remember, move me, and then we have photon plus the subjunctive whenever you might come 181 00:38:15.350 --> 00:38:17.210 David Lewis: in your kingdom. 182 00:38:17.380 --> 00:38:19.239 David Lewis: I'm. Kind of interesting. Now, 183 00:38:19.280 --> 00:38:26.300 David Lewis: the use of that we we use. Of course we use the sub the subjunctive with photon. Um, 184 00:38:26.320 --> 00:38:46.240 David Lewis: but this is looking to the future. And so this guy does not know exactly when Jesus is going to come in His kingdom and His reign, but he knows that Jesus is going to do this so like whenever you come in your rain. Remember me. Notice how this almost has the flow of a conditional sentence, 185 00:38:46.250 --> 00:38:50.739 David Lewis: Um here instead of if. But when, whenever you come into your rain, 186 00:38:50.840 --> 00:38:53.100 David Lewis: then remember me. 187 00:38:53.200 --> 00:39:04.689 David Lewis: And this is actually a profound statement of faith when you stop and analyze it, because it certainly doesn't look like Jesus is the a guy who's going to come in his reign. Uh, 188 00:39:04.930 --> 00:39:17.819 David Lewis: he's on the cry across dying. Yet this criminal sees uh, beyond the cross of this is what's gonna happen. And then his very humble request, Remember me, remember me, 189 00:39:17.860 --> 00:39:36.919 David Lewis: and then we get the the final verse of this pericipe. Jesus finally, uh, speaks again the the second word from the cross or third. If you have, if you I forget, uh, this is his interchange with Mary and John Uh. Earlier. But this is at least the second of three words in Luke, 190 00:39:36.930 --> 00:39:53.480 David Lewis: and he said to him, A our main soy lego. Amen. I say to you, same Iran met Emu uh today with me a say uh future of a me. You will be Antonio Para day. So 191 00:39:53.490 --> 00:40:03.290 David Lewis: uh today you will be with me in Paradise. And so uh, this criminal has expressed, you might say, an acknowledgment of his sin, 192 00:40:03.500 --> 00:40:19.660 David Lewis: and he has expressed profound faith in Jesus. He still sees Jesus as the ultimate winner, as the guy who is going to come in His kingdom, which means this guy somehow believes Jesus is going to rise from the dead, or at least the cross is not the end. 193 00:40:19.670 --> 00:40:30.219 David Lewis: Uh? He asked Jesus to remember him, and Jesus says blessed words, Amen. I say to you today, you will be with me in Paradise. 194 00:40:30.390 --> 00:40:31.999 David Lewis: No interesting um. 195 00:40:32.190 --> 00:40:36.659 David Lewis: Looking at the vocab that word para day sauce um. 196 00:40:37.140 --> 00:40:55.330 David Lewis: The dag defines this first generally as Paradise and or Garden of Eden, and then for this first they they use this translation a transcendent place of blessedness, the idea idea being that if you sort of take Jesus literally here uh, 197 00:40:55.340 --> 00:41:08.120 David Lewis: they're not going to the Garden of Eden. Uh! When Jesus dies, He He praise Father into your hands I commit my spirit. Um. And so, if they go to the intermediate state that is not the Garden of Eden. 198 00:41:08.130 --> 00:41:27.250 David Lewis: Uh, or if this is about the last day, that too, is not the Garden of Eden. And so the dag wants us to understand Jesus. The word here is used by Jesus as a transcendent place of blessedness, which could either be the intermediate state, or some people say, uh the new heavens and the new earth. 199 00:41:27.580 --> 00:41:35.220 David Lewis: And so uh comments on the text. And I want to comment on what is meant by Jesus. Promise to the criminal. 200 00:41:35.420 --> 00:41:54.979 David Lewis: Okay, that very day after they both die. What? Sorry there's actually sort of two traditions I found in interpreting Jesus statement. The majority tradition first is that that very day after they both die, they will be together with God in the intermediate state, in a place of blessedness. 201 00:41:54.990 --> 00:42:13.389 David Lewis: The word same Iran is taken literally. Here Jesus promises about the intermediate state, and so literally that day, Good Friday. When Jesus dies. When this criminal dies. Um, they're going to meet in the intermediate State Paradise, which is a place of blessedness. 202 00:42:13.400 --> 00:42:30.509 David Lewis: Uh in the presence of God. Uh! And so this is then about the intermediate state uh or two. There are some people who don't read that way. They think Jesus is talking about some future day likely post resurrection the last day when they will be together in a place of blessedness. 203 00:42:30.520 --> 00:42:35.510 David Lewis: Yet this day is coming so soon before the criminal. It will seem like today, 204 00:42:35.570 --> 00:42:40.190 David Lewis: and then the understanding is is that when we die in the faith uh 205 00:42:41.000 --> 00:42:55.059 David Lewis: today, we will be with Jesus and Paradise. It's not the intermediate state, but it's the resurrection, because from the time of our death until the resurrection, it'll appear as if it'll be a short amount of time today, 206 00:42:55.070 --> 00:43:01.749 David Lewis: and the word same Iran is taken non, literally so, not literally today, but in a short period of time. 207 00:43:02.330 --> 00:43:20.120 David Lewis: Here Jesus promises about the resurrection in life and the new heavens and the new earth. And so the question then, is, when Jesus says to this man: Uh, say, May Ron Matt emu a say, Antonio Paradiseo Today you will be with me in Paradise? 208 00:43:20.130 --> 00:43:36.899 David Lewis: Is he talking literally that day? And Paradise is the intermediate state, or is today being used loosely, non, literally, figuratively, and it's actually some future day. That would be the last day, the day of the resurrection and paradise. Now is the new heavens new worth, 209 00:43:36.910 --> 00:43:46.410 David Lewis: and how you decide that will determine how you uh preach this text. What is this text used in the last Sunday of the church here in series? C 210 00:43:46.750 --> 00:44:04.570 David Lewis: Uh, I. I've always wondered about this, and I I have a feeling that it has to do with uh Jesus, promise to this criminal in verse forty-three about eternal life. Um. And so in this are we directed to the intermediate state as the promise we await, or the resurrection on the last day? 211 00:44:04.640 --> 00:44:13.960 David Lewis: Um, or do you have to actually rigorously uh distinguish these two. It could well be that Jesus is promising, uh, 212 00:44:13.980 --> 00:44:31.739 David Lewis: to be pro this man to be present with him in the intermediate state on Good Friday after they're both dead. Um! That does not negate the fact that on the last day Jesus will raise this man up, and all of us. Uh at the Resurrection, and gather us to live with him and the new heavens, and it worth. 213 00:44:32.090 --> 00:44:45.200 David Lewis: And then, if you decide no, this is only pointing ahead to the last day. Um, that doesn't mean there isn't an intermediate state Also it is interesting. I've I've taught to some pastors and others who 214 00:44:45.320 --> 00:44:47.180 David Lewis: tend to emphasize 215 00:44:47.240 --> 00:44:59.729 David Lewis: uh the second way, the non literal way and part of it is because they're not really certain about the intermediate state. Uh, And so the idea of I. I remember one pastor telling me when we die uh 216 00:45:00.170 --> 00:45:09.310 David Lewis: the resurrection will appear on almost moments later. So to those of us who are still caught on this side of the cross on this side of eternity. Uh! 217 00:45:10.030 --> 00:45:25.440 David Lewis: It seems like a long time, but when you die the resurrection is just like the very next thing you you open up. You could have been dead for a thousand years, but for you it's It's today. Um that day you're being raised out of the grave. Um! 218 00:45:25.450 --> 00:45:39.379 David Lewis: My own thoughts are that, uh, Jesus is speaking about the intermediate state when he addresses the criminal. Um! However, that does not negate. Um the even greater thing to come on the last day. 219 00:45:39.390 --> 00:45:59.260 David Lewis: Uh, so not only does will Jesus uh gather this man into the intermediate state. But on the last day he's going to re raise him up to live with him forever in the new and new heavens, and be worth. And so we have a place of blessedness. Um in the intermediate state, but yet an ever greater place of blessedness. 220 00:45:59.270 --> 00:46:04.320 David Lewis: Uh, in the literal paradise That will be the new heavens and the new earth. 221 00:46:04.430 --> 00:46:09.010 David Lewis: Um! Where we will live with Jesus just as He promised this criminal. 222 00:46:09.610 --> 00:46:20.710 David Lewis: Okay, if you have any, if you have any other different ideas, or any questions or comments uh, please. Um may uh please bring those up in the Discussion Board. Thank you.