The Marks of a True Servant

Turn your Bibles, if you would please, to Luke chapter 19.

Luke 19 · chapter mention

Luke chapter 19, if you're using the Pew Bible, it's on page 878.

Luke 19 · chapter mention

We're making our way back through the Gospel of Luke, and we're in the final leg of the journey, as it were, this final week of Jesus' ministry.

It kind of picks up for us at the tail end of Luke chapter 18, where Jesus will recount his words in this third time where he says that he's going to go to Jerusalem,

Luke 18 · chapter mention

he's going to be crucified, he's going to be killed, and then he's going to rise again.

This morning we pick up the story in Luke chapter 19, verse 11,

Luke 19:11

and we find the situation of the crowds and this growing enthusiasm of what might happen, what's going to go down there in Jerusalem.

If you remember from last week, Jesus asks this penetrating question, this question to the blind man,

what would you have for me to do for you?

And of course, the blind man answers what may have seemed like an obvious question, perhaps even absurd, of course!

This blind man wants to be healed from his blindness.

But Jesus asks the question to draw him out, to make him an example of faith,

and to draw attention, really, to the ultimate purpose of why Jesus is going to go to Jerusalem in the first place.

And as Jesus will say to Zacchaeus, the Son of Man has come to seek and to save the lost.

That was the ultimate purpose.

Salvation from sin, forgiveness of sin, and fellowship with God.

That's the ultimate purpose.

That's what everybody in this room needs as the deepest concern, the deepest question, the deepest need of your life.

You need Jesus.

And Jesus came to offer that for us freely.

As he gave himself on the cross for our sins, he died, he was buried, he rose again,

so that he could extend and offer an invitation of forgiveness to those who believe in him,

who ask for cleansing from their sins, and who make Jesus Lord of their life.

And we have the joy, then, of participating in that forgiveness, enjoying that forgiveness,

and that fellowship with God.

And then, in our passage today, understanding, then, what that fellowship with God is meant to lead to,

as we find that Jesus is the King.

But before we really dig into the text today, it's going to be important for us to kind of develop a bit of the historical context,

so we can make a connection with the parable that Jesus is going to share.

Many of you probably know that Israel was under Roman occupation.

Most of the known world, as a matter of fact, was under Roman occupation.

And so, the Romans would rule these various territories, these various lands,

underneath subordinate leaders, subordinate rulers.

And those rulers, in order to receive the authority underneath the Roman establishment,

to rule those lands or territories, would first need to go back to Rome and get permission,

and then they could exercise that authority over those particular territories.

Herod the Great would be one of these individuals.

And he would negotiate with Mark Anthony in order to obtain the right to rule the land of Israel.

And then, when Herod would die, somewhere around 4 BC,

the sons that were left, and you remember that Herod was a pretty ferocious kind of guy,

the three sons that were left were then allowed to rule over the various territories

that were then originally underneath Herod's authority and leadership.

One of these sons was named Archelaus.

And Archelaus would go to Rome,

and he would seek to have this authority given to him over particularly the land of Judah.

But before he did this,

he would massacre 3,000 Jews on a day of Passover

to kind of establish that he's the big dog in the territory.

And so, when he went to Rome to try to get permission,

a delegation was sent behind him from the people living in Judea,

this group of representatives that would say,

wait a second, this guy, we do not want him to reign over us.

We do not want him to be king.

Well, whatever protests they would give would not amount to anything.

And Archelaus was still permitted to rule over Judah.

But because of the chaos of his leadership,

that was a short-lived kind of reign.

So that now, at the time of Jesus making his way into Jerusalem,

now there would be five different governors,

not leaders or kings,

there would be five different governors.

Pilate would be that fifth governor

who would now be exercising that authority

specifically over this territory of Judea and Jerusalem.

That kind of provides a bit of historical context

to help us understand and grasp what this parable is

that Jesus is about to share with the people

who are making pilgrimage and walking with him

from Jericho now up to Jerusalem.

It was about a 17-mile trek,

about six to seven hours worth of traveling,

3,300 feet in elevation,

this difference between Jericho and Jerusalem.

So any of you who have done any hiking in the mountains

will know how grueling and exhausting that trip would be.

We find Jesus here now in this massive crowd

in Luke chapter 19, beginning in verse 11.

Luke 19 · chapter mention

Let me read this for us and we'll dive into our study.

It says,

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.

This heightened expectation of the imminence of this kingdom.

And Jesus will tell this parable

to help set the course

and help his audience, this crowd,

understand that he in fact is the king.

That what they anticipated

about who he was,

his identity,

was in fact true

and Jesus is king.

And that's our first point for this morning

that Jesus is king.

Beginning there in verse 11.

And there are a number of reasons why

the crowd could draw this conclusion.

And a number of reasons why now

on their ascent from Jericho to Jerusalem,

why there is this sense in which

that the kingdom would appear immediately.

Because of the way that Jesus taught.

Because of the titles

that he engendered to himself.

And so I want to just briefly walk through those

so we can see that the crowd

wasn't totally out of touch.

First,

we find that Jesus uses the title son of man.

He uses this title of himself

that helps to distinguish him

as this messianic figure.

And when we find the beginning of verse 11,

as they heard these things,

our immediate question as Bible students should be,

what things?

What things did they hear?

And so we must assume,

based upon Luke's statement here,

that the things that are being referred to

are the things in the immediate context,

perhaps the things in Jericho,

but precisely the things in verse 10 of chapter 19,

where Jesus makes this statement,

and I think it's directed at Zacchaeus,

but the rest of the crowd

apparently is able to hear this statement,

the son of man has come to seek

and to save the lost.

Son of man has come.

Zacchaeus has been transformed.

Jesus will go to his house.

And Jesus will be able to observe

in Zacchaeus' life,

this change of heart,

this repentance that's taken place,

where he turned from a thief

to one who becomes generous.

He turns from one who is serving self

to serving God,

to serving others.

And Jesus will say in verse 9,

salvation has come to this house.

And the change has been represented in some way

by the fact that Zacchaeus is now interested

in distributing the things that he has.

In not just fulfilling the expectations of the law,

but in exceeding the expectation of the law.

I'm going to give four times

what I have defrauded my brother.

And Jesus will use this title,

son of man,

that has great significance

in the minds of the first century Jew.

Let's draw attention to this prophet, Daniel.

And those of us who were part of the series

this summer in Daniel

will recognize that Daniel had much to say

about this coming kingdom.

And in Daniel chapter 7,

Daniel 7:13

verses 13 and 14,

drawing from a vision that Daniel receives

and speaking about this ancient of days

and these thrones in heaven,

Daniel says,

I saw in the night vision

and behold with the clouds of heaven

there came one like the son of man.

And that's our title.

He came to the ancient of days

and was presented before him.

And to him was given dominion

and glory and a kingdom

that all peoples, nations, and languages

should serve him.

His dominion is an everlasting dominion

which shall not pass away.

His kingdom,

one that shall not be destroyed.

And so when Jesus uses this title of himself,

by the way,

19 times throughout the gospel of Luke,

Jesus is simply saying,

I'm the son of man.

I'm the guy.

I'm the Messiah.

And all that you came to expect

about the son of man

will come true

through my life and my ministry.

The son of man.

Next, we come to see

that Jesus tells them

what to expect in Jerusalem.

And again,

we're referring to these things,

the things that they've heard

now in Jericho

just the day before.

And so Jesus tells them

what to expect there

in chapter 18, verse 31.

He says,

taking the 12,

he said to them,

see, we are going up to Jerusalem

and everything

that is written

about the son of man

by the prophets

will be accomplished.

And so now you attach this title,

son of man,

and what was spoken

by the prophets

will be accomplished

up in Jerusalem.

And in the minds

of all of the crowd,

especially the disciples

who are hearing this statement,

the alarm bells are going off.

Ding, ding, ding, ding, ding.

The things that were spoken

about the son of man

will be accomplished

in Jerusalem.

This is it.

The time has come.

We're ready to go.

We're going to Jerusalem

because that's

where kings are crowned.

And this enthusiasm

of the crowd

and this mounting excitement,

this anticipation

of the fact

that because

of what Jesus has said

and because of

what they've observed

Jesus doing,

nothing is going to get

in the way

of Jesus being able

to fulfill

the word of the prophets.

Next, we have

the fact that Jesus

accepts this title,

son of David.

Also, back in Luke chapter 18,

Luke 18:36

verses 36 and 39.

As Jesus is making

his way through Jericho

on this Friday,

we encountered

this blind man

who yells out.

He understands

that Jesus of Nazareth

is walking through

and he says here,

he cries out,

Jesus,

son of David,

have mercy on me.

And those who were

in front rebuked him,

telling him to be silent,

but he cried out

all the more,

son of David,

have mercy on me.

As we saw last week,

this was not just

a statement

that referred to

ancestry

as Jesus being

a descendant of David,

but this was a statement

that referred to

his sovereignty.

It referred to

his position,

his title,

son of David,

was emblematic

of the one

who would come

and sit on David's throne

as a fulfillment

to the Davidic covenant.

This is the guy.

And somehow,

this blind man

had the spiritual perception

to see

that Jesus

was in fact

the son of David.

Maybe even

in his heart

remembering

this blind man

understanding

the prophet Isaiah,

speaking about

what the Messiah

would do,

the son of David

would do

in terms of

opening blind eyes

and hearing

the work

of Christ

in his public ministry

and knowing

that Jesus

could do this,

he must be

the Messiah,

the son of David.

And Jesus,

in hearing

and receiving

this word,

this title,

son of David,

does not correct

the blind man,

but in fact

causes the crowd

to pause

and affirms

the statement

of the blind man

by directing

attention to his faith.

Your faith

has made you

whole,

has made you

well,

which made you

well is another

word,

sozo,

which is your faith

has saved you.

He draws attention,

Jesus does,

to the faith

of this blind man,

the truthfulness

of the title

and he receives,

he accepts this title,

son of David

for himself.

So,

you can imagine

that this crowd

in observing

all of these things

recognizing Jesus,

speaking of himself

as son of man,

hearing the blind man

refer to him

as the son of David,

both titles

which are full

of messianic

significance,

seeing the power

of Jesus

in healing

the blind man,

now hearing

about Jesus

in saving,

seeking,

and saving

the lost

and they're thinking,

we need salvation,

it's here,

it's come.

then you add

to that

the ministry

of Jesus himself,

that he consistently

teaches

about the kingdom,

time and time

again,

Jesus' ministry

is punctuated

by kingdom language.

Jesus made

a big deal

about the kingdom

during his public

ministry.

There are 46 times

throughout the gospel

of Luke alone

where we see Jesus

referring to

the kingdom.

And I've put

many of those

references for you

in your outlines

and I'm not going

to go through

every single one

of them,

but I do want

to give you

a sampling.

In Luke chapter 4

Luke 4:43

verse 43,

this is at the outset

of Jesus'

public ministry

in Nazareth,

he says this,

he said to them,

I must preach

the good news

of the kingdom

of God

to the other

towns as well

for I was sent

for this purpose.

Then in Luke chapter 8

Luke 8:1

verse 1,

it says,

soon afterward,

he went on

through cities

and villages

proclaiming

and bringing

the good news

of the kingdom

of God.

And then Jesus

will commission

his disciples

and he'll send

them out

two by two

to do ministry

and these are

the instructions

he gives to them

in Luke chapter 9

Luke 9:2

verse 2.

He sent them

out to proclaim

the kingdom

of God

and to heal.

Now,

Jesus has turned

the corner

in his ministry

in Luke chapter 17.

Luke 17 · chapter mention

We find in Luke

Luke 17:11

chapter 17

verse 11,

on the way

to Jerusalem,

he was passing

along between

Samaria and Galilee

and now this is

kind of the last

couple of weeks

of Jesus' life.

He's picking up

pilgrims

and now they're

making their

final trek

to Jericho

and then to Jerusalem

out past the Jordan

in the region

of Perea

and Jesus

will continue

to emphasize

the significance

of the kingdom.

Seven more times

in Luke chapter 17

Luke 17 · chapter mention

in Luke chapter 18

Luke 18 · chapter mention

he will speak

about the kingdom

of God.

And so,

you can imagine

that this heightened

awareness,

this sensitivity

of the crowd,

the multitudes

of those

who were traveling

with Jesus

and we have

to give them credit.

They were listening,

they were watching,

they were aware,

they were observing

the things that were

going on in front

of them

and they drew

this conclusion,

Jesus must be

the king

and the kingdom

must be coming soon.

So then Jesus

capitalizes

on this teaching

moment.

And so we turn

from Jesus being

king

to Jesus

receiving his kingdom.

he will receive

his kingdom.

And so Jesus

in speaking

in this parable,

speaking about

the noblemen,

now puts himself

in this story

and wants to help

those who are listening

to recognize

the right way

to respond

to the king.

If in fact

a kingdom

is coming,

here is the way

loyal subjects,

loyal servants,

loyal citizens

will respond

to the king

and when they

don't,

here are the,

or when they do

or don't,

here are the rewards

and here are

the judgments.

Jesus wants to set

this expectation.

So we turn

now to verse 12.

Notice with me.

He said,

therefore,

a nobleman

went into a far

country

to receive

for himself

kingdom

and then return.

Calling ten

of his servants,

he gave them

ten minas

and said to them,

engage in business

until I come.

But his citizens

hated him

and sent a delegation

after him saying,

we do not want

this man

to reign

over us.

Jesus is

spelling this out

and he's going

to walk them

through this scenario,

this story,

to help draw

attention to his

kingship and help

them understand

the proper way

in which citizens

and servants

should respond

to their king.

He begins with

his departure

and his promised

return.

His departure

and his promised

return.

Jesus,

of course,

sensing the excitement

of this crowd

and this kingdom

expectation,

I think it's

important for us

to note

that Jesus

does not

correct their

expectation.

Jesus does not

say,

you know what guys,

you thought a kingdom

was coming

but it's actually

not.

No,

Jesus capitalizes

on this kingdom

or this kingdom

expectation

and he turns

this into

a teaching

opportunity.

And as

what he normally

does in using

parables,

he uses the things

that in culture

are familiar

to help

symbolize

and help

represent

spiritual concepts.

So he's using

this parable

and the

familiar things

of culture

to help them

make a connection

with the spiritual

truths that he

wants to lay out

in this parable.

Christ,

he's drawing,

of course,

from the event

of Archelaus

and he's drawing

from the event

of those Judeans

early on

in the first

century

who rejected

or refused

to have

this man

rule over them.

They sent

a delegation

after him

trying to

prevent that

from taking place

but of course

the nobleman,

Archelaus,

did in fact

receive his kingdom.

all the protests,

all of the

delegations,

all of the

representatives

were not going

to keep

this nobleman

from receiving

that which was

entitled to him.

So he goes

to receive

this kingdom

and there's

an expectation

that while he

is away

there will be

an inevitable

return.

And of course

as we consider

this story

and we recognize

that Jesus

in fact

is this

nobleman

that Jesus

we are anticipating

that he will

also return

to lay claim

on his kingdom

and exercise

authority over

his people.

We are waiting

in that day

that already

not yet

period of time

and so

the servants

who are in

this story

are going to be

representative

of the servants

of God

in the church.

Verse 13

speaks about

the instructions

that are given

to these servants.

It said

verse 13

he calls

ten of his

servants

he gave them

ten minutes

and said to them

engage in business

until I come.

The instructions

are clear

the instructions

are simple

and he calls

these ten servants

before him

and

this

this

number

ten

is a number

of completion.

I think

it's important

that this

the ten

servants

are not

twelve

so you're not

making a correlation

with disciples

per se

but you're

making a correlation

just with servants

in general.

These servants

are called

and each of these

servants is given

the same thing.

Each one

is given

a mina.

A mina

is about

three months

salary

and for

a nobleman

of course

three months

salary

times ten

is really

not that

significant

a number.

For a person

who will

inherit a kingdom

for a person

of this

authority

and stature

to give

such a

small amount

to his

servants

is meant

to communicate

something

about the

character

of the

nobleman

himself.

And right

at the outset

we should

come to

recognize

that this

wasn't

about

the

nobleman

receiving

or getting

profit

from

his

servants

but to

demonstrate

a pattern

of stewardship

a pattern

of responsibility

a pattern

of obedience.

He wasn't

after the

prophet

but trying

to establish

a pattern.

Notice how

impartial he is.

He gives

each of his

servants

the same.

notice he's

not consumed

about economic

gain.

He's consumed

or interested

in this test.

And so he

provides these

clear instructions

do this

business until

I have come.

There is an

expectation

carry it

through

it's very

simple

do what I'm

asking you to

do carry out

this business

and then when

I come

I will

see how it

goes.

At this point

we can only

assume

that the

servants that

are underneath

this master

are loyal.

That's all we

can assume.

So then the

story transitions

from the

servants now

to the

kingdom

and the

nobleman

that the

nobleman

was to

receive.

And we

see here

in verse

14

the defiance

of the

citizens.

The defiance

of these

citizens.

It says

but his

citizens

hated him

and sent

a delegation

after him

saying

we do

not want

this man

to reign

over us.

Now

up to this

point

this week

I was really

confused about

what was

going on.

Like I

thought he

was going

to this

other kingdom

to inherit

that kingdom

so that then

he was going

to come

back and I

was just

because I

didn't understand

the historical

context my

mind was all

scrambled but

now I think

this makes

sense.

that as

it fits

in the

context of

the history

of the

first century

that this

nobleman is

going to

receive this

kingdom

the authority

of the

kingdom he's

already over

and the

citizens that

know him

and have

been experiencing

some level

of his

leadership

are the

ones who

hate him

and are

sending a

delegation

after him.

Their

defiance

is striking.

Their

defiance

seems quite

risky if

you ask

me.

And whatever

defiance

and whatever

obstruction

whatever they

are doing to

try to prevent

this from

happening is

not going

to keep

this nobleman

from actually

receiving the

kingdom.

In Jesus'

parable the

decision was

out of the

hands of

these citizens

and the

nobleman

would receive

the kingdom

anyway regardless

of the defiance

of the citizens.

regardless of

their refusal

or rejection

of this

king.

And the

protests

all the

protests in

the world

were not

going to

stand in

the way

of the

final decision

of him

receiving the

kingdom that

was due

to him.

In verses

15 to 19

we turn to

the reward

that Jesus

rewards the

faithful servants.

Jesus

rewards the

faithful servants.

notice.

When he

returned

having received

the kingdom

he ordered

the 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 first

came before

him saying

Lord your

mina has

made ten

more.

And he

said to

him well

done good

servant because

you have been

faithful in a

very little

you shall

have authority

over ten

cities.

And the

second came

saying Lord

your mina

has made

five mina.

And he

said to

him and

you are

to be over

five cities.

It's a reward

that Jesus

will give to

faithful servants

and really

the point

of this

section is

to draw

out the

true versus

the counterfeit

servants.

That while

they all

may carry

that name

the servant

of this

master what

we're going

to find is

there are

only a couple

of servants

in Jesus

story his

parable here

who will

actually carry

out and

faithfully

follow the

instructions that

have been given

to them by

the master.

They demonstrate

the true nature

of their heart

through their

obedience to

the master.

This master

comes home

and he wants

to give an

account.

But rather

than giving

specific details

of all ten

we have a

sampling as

it were.

A few

representatives

that were

kind of

setting this

precedent in

this parable

of what

will happen

for every

servant that

faithfully obeys

whether they

receive ten

or five

or one

or even

just a

pittance.

If they've

been faithful

to obey

if they've

carried out

the instructions

they demonstrate

the true nature

of their service

to the master

and they will

be rewarded.

this first

servant is

brought in

and we find

that the

servant is

able to gain

ten more

minas.

This is a

thousand percent

gain as it

were.

Ancient

businessmen

would be able

to experience

very high

kinds of

returns and

so this wasn't

terribly unusual

but notice

how the

servant

demonstrates

his work.

He says

your mina

has made

ten.

I love

that.

He doesn't

take any

credit

for the

for the

fulfilling

of the

responsibility.

As he

was given

the stewardship

of this

mina

and he

obeyed

what the

master

told him

to do

just the

sense of

the parable

is that he

just deposited

this mina

and then all

of a sudden

what sprung

out

maybe even

to his

surprise

was ten

other minas

that he had

very little

to do with

it except

for the

fact that

he partnered

with the

master in

the business

that he had

been set

to do.

He followed

the instruction

and simply

by following

the instructions

he was able

to yield

the ten

minas.

By the way

just as a

side note

as we

work through

this parable

we come

to appreciate

the perspective

of these

faithful

servants.

We come

to understand

that the

servants

didn't see

the

instruction

as a

yoke

the servants

saw

the command

or the

instructions

as an

opportunity

to be

coupled

with their

master

in the

business

of the

kingdom.

It was

not a

duty

it was

a

privilege

and

because

of the

privilege

they got

to enjoy

the benefits

of that

investment

and the

master's

mina

your

mina

has

produced

ten

more.

I

really

had

almost

nothing

to do

with it

except

I

trusted

myself

to obey

what you

told me

to do.

This

happens

not only

with

one

servant

but with

the second

servant

and they

stand

as

representatives

of what

every

servant

who

would

be

faithful

to

obey

the

command

and

apply

that

mina

to some

level

of business

in representing

the king

were going

to enjoy.

They were going

to enjoy

some level

of yield

and result

because it

was the

master's

mina.

Now we

come to the

final section

of this

parable in

verses 20

to 27.

So

Jesus

will not

only

reward

the

faithful

but

finally

we

discover

that

Jesus

will

punish

the

wicked.

He

will

punish

the

wicked.

There

is

a

day

of

accountability.

There's

a day

of

rendering.

There's

a day

in which

those

balance

sheets

will be

looked

at

and

compared.

In

verse

20

it says

then another

came

saying

Lord

here

is

your

mina

which

I

kept

laid

away

in

a

handkerchief

for I

was

afraid

of

you

because

you

were

a

severe

man.

You

take

what

you

did

not

deposit

and

you

reap

what

you

did

not

sow.

He

said

to

him

I

will

condemn

you

with

your

own

words

you

wicked

servant.

You

knew

that

I

was

a

severe

man

taking

what

I

did

not

deposit

and

reaping

what

I

did

not

sow.

Why

then

did

you

not

put

my

money

in

the

bank?

And

at

my

coming

I

might

have

collected

it

with

interest.

This

final

servant

and he's

emblematic

of any

servant

who would

have

done

the

same

thing.

Any

servant

who

would

have

just

allowed

that

money

to

languish

hid

it

away

in

this

handkerchief

or

even

buried

it

away

as we

find

in

the

parable

in

Matthew

Matthew 26 · chapter mention

chapter

26

any

of

those

servants

who

would

respond

this

way

in

defying

the

instructions

of the

master

are going

to be

met

with

this

kind

of

response.

And

again

I

am

shocked

and

stunned

by the

way

that

this

servant

deflects

responsibility.

Notice

I was

afraid

of you.

Well

why

was

he

afraid?

He

shouldn't

have

been

afraid.

He

should

have

known

the

character

of

this

master.

That

character

by the

way

which

was

so

clear

just

in

the

distribution

of

the

miners

themselves

that

character

that

was

also

clear

in

the

way

he

rewarded

the

other

servants

who

were

before

him.

This

was

just

an

excuse.

He

wasn't

motivated

by love

or

loyalty

or

even a

sense

of

fulfilling

his

duty

his

obligation

he

was

driven

by

fear

and

because

of

his

fear

he

decided

to

do

nothing

and

now

he

deflects

by

pushing

this

back

with

a

pretty

pointed

criticism

you

are

a

severe

man

you

take

what

you

did

not

deposit

you

you

reap

what

you

do

not

sow

and

so

that

could

be

taken

one

of

two

ways

I

suppose

neither

one

of

them

is

good

he's

either

saying

you're

a

thief

you

rob

from

people

you

take

what

doesn't

belong

to

you

or

what

he's

saying

is

you

always

have

other

people

do

your

bidding

you're

never

the

one

to

get

your

hands

dirty

so

you're

a

ruthless

cutthroat

kind

of

guy

and

in

either

instance

there's

no

understanding

of

benevolence

there's

no

understanding

of

his

true

character

he

he

disparages

the

master

and

so

because

of

his

words

because

of

his

accusations

now

the

master

flips

those

words

on

top

of

him

and

said

well

if

that's

what

you

really

believe

if

you

really

believe

that

I'm

!

severe

than

it

should

have

mobilized

you

to

activity

but

that

didn't

happen

which

means

that

you

don't

really

believe

that

I'm

severe

because

you

didn't

really

work

what

you

really

believe

in

your

heart

is

that

I

am

wicked

and

you

want

to

have

nothing

to

do

with

me

and

because

of

your

laziness

and

irresponsibility

you're

unwilling

to

follow

my

instructions

so

now

there's

a

rendering

now

there's

a

reckoning