Luke 21

H. Leo Boles Commentary On Luke 21 THE WIDOW’ S MITES Luke 21:1-4 Luke 21:1 —And he looked up, and saw the rich men—A parallel record of this is found in Mark 12:41-44. It seems that Jesus had taken his seat after the debate was over and his enemies had retreated; even his disciples were not very close to him. He had taken a position near the treasury, “ over against the treasury.” (Mark 12:41.) The word for “ treasury” is a compound in the original and means guard or protection. Jesus was observing, according to Mark, the rich who put in their gifts. This was the last occurrence in the public ministry of Jesus except the trial and crucifixion; this is his last appearance in the temple. His public teaching is over except the few sentences of his defense in his trial and the seven state¬ments that he uttered on the cross. The Pharisees and Sad ducees had been defeated and had withdrawn from the scene, and even the disciples were at some distance as Jesus sat alone by the treasury. Luke 21:2 —And he saw a certain poor widow—As Jesus sat there and observed the rich “ cast money into the treasury,” there came a “ certain poor widow casting in thither two mites.” “ Mite” was the smallest coin in circulation during the ministry of Jesus; its value has been variously estimated from one-eighth to one-fifth of a cent. Mark says: “ There came a poor widow, and she cast in two mites, which make a farthing.” (Mark 12:42.) The value of the “ two mites” was estimated at less than half a cent in our money. The coin was bronze. Luke 21:3-4 —And he said, Of a truth I say unto you,—Mark records that Jesus “ called unto him his disciples” (Mark 12:43), and said: “ This poor widow cast in more than they all.” He compares or contrasts what the widow cast in with, not what one rich man cast in, but with what all the rich men cast in. Her contribution is thus contrasted with the sum total of the con¬tributions of all who contributed on that occasion. Jesus knew how to evaluate gifts and he evaluated her gift as being “ more than all they that are casting into the treasury.” He tells the ground or basis of his evaluation; they cast in “ of their superfluity,” but “ she of her want did cast in all the living that she had.” Of their abundance they contributed a little, but of her meager and scant supply, she gave all. Hers was real self-denial; she felt what she gave; in love she devoted all to God, and trusted in his providential care. OF ; THE COMING OF CHRISTLuk_21:5-38 Jesus foretells the destruction of Jerusalem, the persecution of his disciples, and his second coming. Parallel records are found in Matthew 24:1-51 and Mark 13:1-37. We have here a remarkable prophetic discourse of Jesus, which has been vari-ously interpreted and explained; it has been considered one of the most important and difficult discourses recorded of Jesus. It is given most fully in Matthew; verses 5 and 6 were spoken as he was leaving the temple; the remainder of the discourse was spoken as he sat upon the Mount of Olives over against the city and temple. Between the incident of the widow’ s casting in her two mites, and his leaving the temple, we are to place what is related in John 12:20-50. This discourse is the background of the death of Jesus; the destruction of Jerusa¬lem is recorded as punishment in part of the crucifixion of Christ.

This catastrophe is itself a symbol of the punishment of the world at the second coming of Christ. Jesus predicts his own second coming. The various aspects of this discourse should be noticed as it is studied. Luke 21:5-6 —And as some spake of the temple,—These verses were spoken as Jesus left the temple. Some of the disciples ob¬served the adornment of the temple “ with goodly stones and offerings.” Mark tells us that this remark was made by one of his disciples as Jesus went out of the temple. (Mark 13:1.) “ Goodly stones” has reference to the arches of the bridge which spanned the valley of Tyropoeon, and connected the an-cient city of David with the royal porch of the temple, and measured twenty-four feet in length by six in thickness; these were not the largest in the masonry of the temple; both the southeastern and southwestern angle stones have been found measuring from twenty to forty feet long and weighing more than one hundred tons. Jesus replied that the days would come when “ there shall not be left here one stone upon another, that shall not be thrown down.” This prediction of Jesus was literally fulfilled about forty years afterward, A.D. 70, when Titus, a Roman officer, destroyed Jerusalem. Josephus relates that Titus gave orders to demolish the entire city and temple except three towers and part of the western wall. The rest of the wall was laid so completely even with the ground by those who dug it up from the foundation that there was nothing left to make those believe that came thither that it had ever been inhabited. It is recorded that after the destruction by Titus, Terentius Rufus, an officer in the army of Titus, ordered the site of the temple to be furrowed with a plowshare, thus nothing was left but parts of the massive foundations which still remained. (Jeremiah 26:18; Micah 3:12.) Luke 21:7 —And they asked him, saying, Teacher,—There are two questions asked here by the disciples, namely: “ When therefore shall these things be?” and “ What shall be the sign when these things are about to come to pass?” The first question is the same in all three of the records, but the second question is different in Matthew’ s record. Matthew records the second as: “ What shall be the sign of thy coming, and of the end of the world?” Evidently Luke and Mark mean the same thing as the question recorded by Matthew; hence, the second com¬ing of Christ and the destruction or “ end of the world” mean the same thing. Mark records that Peter, James, John, and Andrew “ asked him privately” (Mark 13:3-4) about these things. Obviously the rest of the twelve came after them and heard the discourse; or it may be that these four disciples asked for themselves and the rest of the apostles. “ These things” mean the destruction of the temple, the judgment of God upon Jerusalem, and upon the Jews. “ What shall be the sign?” If the temple was to be destroyed, they should natu¬rally expect his coming immediately when, after destroyng his enemies, he should establish his kingdom. (Matthew 24:21; Acts 1:6.) such terrible events as Jesus predicted naturally aroused their desire to know definitely more about it; hence, they ask for the time and the sign of “ all these things.” The two questions should be kept in mind as the discourse is studied and the answer to each question should be clear to the stu¬dent. Luke 21:8-9 —And he said, Take heed that ye be not led astray:—At first Jesus gives a warning to his disciples; they should “ take heed” that they be not led astray. There would arise different ones claiming to be the Messiah or representing the Messiah who would lead them astray. There were many such; Josephus, a Jewish historian, not converted to Christianity, but an eyewitness of the calamities of the destruction of Jerusalem, gives in minute detail the wonderful fulfillment of this prediction. He speaks of the country being overrun with magicians, seducers, and impostors, who drew the people after them into the wilderness, promising to show them signs and wonders; thus Theudas, not the one mentioned in Acts 5:36, but a later one, persuaded a large body of people to follow him to the Jordan, promising to divide the river as Elijah and Elisha had done. However, he was captured and taken prisoner before he arrived at the Jordan and was beheaded. An Egyptian also pretended to be a prophet (Acts 21:38) and deluded thirty thousand men.

After the destruction of Jerusalem Bar- Cocheba and Jonathan appeared; in almost every age there have been false Christs. Jesus further warns them that when they heard “ of wars and tumults,” they should not be deceived or terrified; all these things must come to pass, “ but the end is not immediately.” Every generation has known of wars and rumors of wars; some have been terrified by them and some have supposed that these wars were signs of the second coming of Christ. Luke 21:10-11 —Then said he unto them, Nation shall rise—It seems that the prophecy beginning with verse 10 and concluding with verse 19 admits of a double interpretation; primarily it applies to the wars connected with the destruction of Jerusa-lem, and the afflictions of Christians after the death of Jesus; secondarily; it applies to the times immediately preceding the destruction of the world. “ Nation shall rise against nation” ; that is, race against race and kingdom against kingdom. In verse 9 Jesus had said: “ Ye shall hear of wars,” but now he states what will actually take place— a difference between the rumors that they shall hear and what shall occur. National struggles and political upheavals and revolutions shall take place. These shall be accompanied with physical catastro¬phes ; “ great earthquakes,” “ famines,” and “ pestilences” shall afflict the earth and its inhabitants. Historians speak of sev¬eral famines in different parts of the world, one of which was very severe in Judea about A.D. 44 to 47. (Acts 11:28.) “ Pestilences” were common attendants of famines then as now. History records one at Rome in the autumn of A.D. 65, which carried off thirty thousand persons. Luke 21:12 —But before all these things,—Before the things predicted in verses 10 and 11 occur, Jesus tells what will be done to his disciples. “ They shall lay their hands on you,” “ shall persecute you,” “ delivering you up to the synagogues,” and bringing them into the civil courts because of their faithfulness to their Lord. They should be persecuted in the ecclesiastical courts of the Jews and the civil courts of the Romans. All of these persecutions should be prompted and encouraged by the Jews, and the motive that prompted the persecutions would be because of Christ. The context seems to limit the persecu¬tions mentioned here between the ascension of Christ and the destruction of Jerusalem. The Acts of the Apostles records a number of these persecutions. (Acts 4:3 Acts 5:27 Acts 22:19 Acts 25:23 Acts 26:10.) Luke 21:13 —It shall turn out unto you—It will come off, turn out for you, seems to be the meaning here. It would give an oppor-tunity for them to bear testimony of Jesus; an opportunity would be given them to preach the gospel to persons who would not otherwise listen to them. Paul before Agrippa and other Roman officials is an example of this. Jesus means here that the harm which the enemies would seek to do his disciples should be overruled and prove to be an advantage to his cause and kingdom; they would prove the sincerity of his dis¬ciples, purify their lives, and make of them more efficient wit¬nesses for him. Luke 21:14-15 —Settle it therefore in your hearts,—This was spoken to encourage Christians while they are persecuted; the disciples were to resolve to endure the persecution without faltering. They need not “ meditate beforehand” how they should answer their enemies; they need not give attention to their defense; they need not be concerned about the outcome of the persecution. All these things would be taken care of in due time. The very answer which they should make would be given them. “ I will give you a mouth and wisdom” is the promise that Jesus made to his disciples at this time. Their answer when given would be complete, and would be such that their adversaries would not be able to “ withstand or to gainsay” it. This should be a great encouragement to his dis-ciples ; it was demonstrated in the case of Stephen, who so reputed his enemies that “ they were not able to withstand the wisdom and the Spirit by which he spake.” (Acts 6:10.) Luke 21:16 —But ye shall be delivered up even by parents,—We have no case on record in the Acts illustrating this; however, the early Christians suffered all sorts of betrayals and persecution. There were cases of betrayal in families; Tacitus reports that in the persecution under Nero many were convicted by testimoney of persons from among themselves. Jesus had said: “ Think not that I came to send peace on the earth: I came not to send peace, but a sword.”Luke 21:17-18 —And ye shall be hated of all men—The disciples of Jesus were not popular with the world; they were to be hated by the world. Jesus said of his disciples: “ I have given them thy word; and the world hated them, because they are not of the world, even as I am not of the world.” (John 17:14.) Again he had said: “ If the world hateth you, ye know that it hath hated me before it hated you.” (John 15:18.) The early history of the church as given in the Acts bears witness that the disciples of Jesus were “ hated of all men.” “ For as concerning this sect, it is known to us that everywhere it is spoken against.” (Acts 28:22.) Christians have been perse¬cuted and hated far beyond the persecution heaped against any other religion. (1 Peter 2:12 1 Peter 3:16 1 Peter 4:14.) They were to be hated “ for my name’ s sake.” We see here the reason of Christians being so universally hated, not only in every age, but also in the apostolic age. God is a jealous God, and Christ is a jealous Savior; all other religions are wrong; Christianity opposes all sects and parties in religion; hence, it incurs the enmity of all these. Christianity will not share with any other religion; other religions will share with each other, and at times persecute each other, but finally they will all unite in their opposition to Christianity. “ And not a hair of your head shall perish.”Luke 21:19 —In your patience ye shall win your souls.—Even if death should come, or if they should be put to death, in their patience they would sin their souls. The word “ patience” may be rendered “ perseverance.” It is expressed by Matthew and Mark in this way: “ But he that endureth to the end, the same shall be saved.” (Matthew 24:13; Mark 13:13.) By their endurance they should preserve their souls; it has been applied to Christians during the destruction of Jerusalem, for it is claimed that no Christian perished at that time. Luke 21:20 —But when ye see Jerusalem compassed—It is reported that Christians fled from Jerusalem to Pella before it was too late; they followed the instructions of Jesus as here recorded. Here is a sign for them as they had requested in verse 7. Just so sure as Jerusalem would be encompassed with armies, just so sure would she be destroyed. It is a matter of history that the Roman army first under Cestius Gallus besieged Jerusalem about A.D 66, and then withdrew from it; again, the city was besieged by Vespasian about A.D. 68; the devastation continued until the final overthrow and destruction by Titus in A.D. 70. The disciples were to know that when the city was compassed with armies that meant that it would be destroyed; hence, as they believed the words of the Savior, Christians were prepared and escaped from the city. Luke 21:21 —Then let them that are in Judaea flee—Palestine during the personal ministry of Christ was divided into three divi¬sions— Judea on the south, Samaria just north of Judea, and Galilee north of Samaria. When the disciples were to know that the destruction of Jerusalem was at hand, those in the country, towns, and cities of Judea were to flee to the “ mountains,” where there were caves affording a safe retreat. For some cause unknown now to historians, the Roman general, Cestius Gallus, after taking a portion of Jerusalem, withdrew without capturing the entire city; this gave the Christians an opportunity to escape; the same warning was given to those who were in the country— they were not to go into the city. Luke 21:22 —For these are days of vengeance, that all things which are written may be fulfilled. Days of vengeance—“Vengeance is Mine saith the Lord, I will repay.” Luke 21:23—Woe unto them that are with child—There is an exclamation of pity expressed for mothers and prospective mothers; these would not be in condition to flee or to endure the hardships of the siege. Josephus relates that the houses at the siege of Jerusalem were full of women and children who perished in the famine; mothers snatch the food out of their infants’ mouths; and Mary, daughter of Eleazer, of a rich and illustrious family, boiled her child and ate him. The miseries of women in the siege of Jerusalem are probably foretold in Deuteronomy 28:56-57. Vengeance and wrath referred to here is the divine vindication which had been foretold. Luke 21:24 —And they shall fall by the edge of the sword,—The fear¬ful punishment inflicted by the enemy on the inhababitants of Jerusalem is here minutely described. According to Josephus eleven hundred thousand perished during the siege at Jerusa-lem by the sword, pestilence, and famine. The city was full of people attending the Passover festival when the last siege of Titus commenced; thousands had come from remote parts of the earth, not only to attend the festival, but to assist in the defense of their religion, country, liberties, city and temple; ninety thousand were taken prisoners and sold into perpetual bondage; during this time nearly three hundred thousand Jews perished elsewhere, in addition to a vast multitude who died in caves, woods, common sewers, banishment, and various ways, of whom no computation could be made. Some suppose that Josephus greatly exaggerated the number of sufferers; Tacitus gives six hundred thousand as the number within the city at the time of the siege. “ Jerusalem shall be trodden down of the Gentiles.” Jerusalem was captured again about A.D. 135 in consequence of an insurrection, which brought most terrible sufferings upon the Jews, who were utterly driven out from the land of their fathers. Judea was sold by Vespasian, and Jerusalem has been successively under the dominions of the Romans, Saracens, Franks, Mamelukes, and Turks. A temple of Jupiter was erected on the site of the temple; afterwards, A.D 635, the mosque of Omar was built upon the same site. The distress of the Jews still continues, and Jerusalem is still trodden under foot by the Gentiles. “ Until the times of the Gentiles be fulfilled” has been variously interpreted. Some think that Jerusalem will be desolate until it is rescued from the Gentiles by the Jews; others think that it will continue as it now is until all the Jews are converted; still others think that it means that the Gentiles will control it until Christ comes again. It is observed here that the learned and pious have differed widely in their views, and perhaps it is wise not to speak too positively about the fulfillment of obscure proph¬ecies. Those who find here a plain prophecy that Jerusa¬lem will be rebuilt during a millennium, and then be reoccu¬pied by the Jews, and have Christ come and occupy the literal throne and reign over the Jews in Jerusalem, have great diffi¬culty in proving their interpretation to be the correct one. Luke 21:25-26 —And there shall be signs in sun and moon and stars;—As here observed this great prophetic discourse of Jesus is adorned with figurative language and symbolic terms. Whatever else the language may teach, we do know that it means that great calamities and revolutions among the nations of earth will occur. It is difficult to determine how much of this may be taken literally; it is best to take this language of Jesus literally unless there is some just grounds for regarding it figuratively. There are to be terrific phenomena and changes in nature; just when these would take place is not clear. Some think that they occurred immediately after the Jewish people were destroyed at the destruction of Jerusalem; there were, during the crucifixion of Jesus, some great catastrophes ; the powers and forces of nature, the elements of the heavens, were agitated and convulsed like the waves of the sea. It seems there will be a repetition of these at the end of the world when Christ shall appear in his glory. (2 Peter 3:12; Revelation 21:1.) Fear and distress and trembling shall take possession of the stoutest as they realize the symptoms of ap-proaching dissolutions. The powers and the forces of nature, the elements of the heavens, shall be shaken, agitated, and convulsed. (Hebrews 12:26.) Luke 21:27-28 —And then shall they see the Son of man coming—It seems clear that Jesus here has reference to his second coming. The coming of Christ is frequently spoken of as actual and visible. (Acts 1:9 Acts 1:11; 1 Thessalonians 4:16; 2 Thessalonians 1:8; 2 Peter 3:10 2 Peter 3:12; Jude 1:14; Revelation 1:7.) Jesus is frequently represented as coming in a cloud and great glory; he ascended back to heaven in a cloud (Acts 1:9), and he will return in a cloud with power and great glory. At this time when others will be terrified the disciples should “ look up” and not be disturbed, but be encouraged; the disciples of the Lord should turn themselves to face the Lord and greet him as a Friend and Deliverer. The disciples should know at that time that their “ redemption draweth nigh.” Their redemption and complete deliverance is just at hand; they will have waited long and patiently ; now they are to greet the glorified Lord as he comes to elevate them to glory unspeakable. “ Redemption” is here used in the same sense as in Romans 8:23; Ephesians 1:14 Ephesians 4:30. It signifies that full and complete redemption of the believer which will be accomplished at the resurrection. Luke 21:29-30 —And he spake to them a parable:—Matthew and Mark say: “ Now from the fig tree learn her parable.” (Matthew 24:32; Mark 13:28.) Jesus means to say that they can learn what he has said from the fig tree; that it represents or illustrates the circumstances and signs preceding these great events; he simply says learn the illustration which the fig tree affords. Jesus and his disciples were on the Mount of Olives, where there were many fig trees; it was convenient and apt for Jesus to point to the fig tree and illustrate what he was saying. They knew enough about nature to know that when this tree put forth its buds and foliage summer was near; this was a simple and direct prophecy and pledge of summer; so when they saw these signs that he had mentioned, they would know that the end was near. Luke 21:31 —Even so ye also, when ye see these things—Jesus makes his own application of the parable; as they know that summer is nigh by observing the leaves on the fig tree, so they know that the “ kingdom of God is nigh” when they see the signs which he has mentioned. Luke 21:32-33 —Verily I say unto you, This generation shall not pass—Many of the things which Jesus had mentioned would occur before that generation should pass. This shows that much that he had said belonged to the destruction of Jerusalem. The word of God as expressed by the prophets and by Jesus himself must be fulfilled; “ all things” must be accomplished; the word of God should not pass away until everything has been accomplished. The heavens and the earth were generally regarded as firm and unchangeable (Psalms 89:37; Jeremiah 33:25), but these should pass away before the word of God should pass; this was another way of saying that the word of God would not pass or fail in anything. The word of God is more certain than the established order of nature. (Isaiah 40:8 Isaiah 51:6; 1 Peter 1:24-25.) Luke 21:34-35 —lest haply your hearts be overcharged—Jesus now warns his disciples that they be found faithful; their salvation, as does our salvation, depended upon their remaining faithful. The important thing that Jesus makes clear here is that his disciples be on their guard when the fulfillment of his prediction takes place. They should not eat to gluttony, drink to drunkenness, and sleep to stupidity; the cares of this life should not so engross their attention that they would not be ready. Jerusalem would be besieged and a great number would be destroyed; drunkenness would prevent their being watchful and being ready; they are to be alert to all dangers. The Lord has promised to take care of his own, but they must do their part in avoiding all unnecessary things and be alert to detect quickly any danger. The suddenness of that time would come upon them like a snare. “ Surfeiting” is a word common in the vocabulary of medical writers for the nausea that follows a debauch. “ Drunkenness” in the original is from the word “ methu,” which means wine, and is used in the New Testament only here and Romans 13:13 and Galatians 5:21. “ Cares of this life” means the anxieties of life, while “ as a snare” means to make fast as a net or trap; Paul uses this word several times in speaking of the devil’ s snares. (1 Timothy 3:7; 2 Timothy 2:26.) God’ s judgment comes unlooked for, “ suddenly,” as a trap or “ snare” upon the careless. Luke 21:36 —But watch ye at every season,—In wisdom and mercy Jesus exhorts his disciples to “ watch.” “ Watch” in the original means “ to hunt”; the picture is of one in pursuit of sleep, and therefore wakeful, restless. Some translate it: “ See! Wake ye and pray ye!” Keep awake and be ready is the admonition given by Jesus. “ Making supplication” means to be praying; watchfulness without prayer is not sufficient; neither praying without watchfulness is sufficient. They are to watch and pray that they “ may prevail to escape all these things that shall come to pass, and to stand before the Son of man.” If the disciples of Jesus are watching and praying, they will be ready and will be able to stand with no fear before the Son of man. Those who were watching and praying escaped the destruction that came upon Jerusalem and were ready for service in the name of the Lord, and were approved by him for the most valiant service. Those who retained their faithfulness throughout the troublesome times were honored with exalted positions in the kingdom of God, which was established on Pentecost, while the overthrow of the Jewish state met its doom. Luke 21:37-38 —And every day he was teaching in the temple;—This does not mean that Jesus taught in the temple after the delivery of this discourse; it simply means that up till this time that week, he had been teaching in the temple during the day and retiring to the Mount of Olives at night. Luke sums up the teaching of this day with the general statement of the program that he followed. After teaching during the day he went for rest at Bethany, which was less than two miles from Jerusalem on the Mount of Olives. Matthew tells us that he went to Bethany. (Matthew 21:17.) Mark also records that he went to Bethany. On the other days, Mark says: “ Every eve¬ning,” or whenever evening came, “ he went forth out of the city.” (Mark 11:19.) Some think that the Greek word for “ abode” or “ lodged” here means primarily “ lodge” in the open air; hence the three nights of this week, Tuesday, Wednesday, and Thursday, Jesus and his disciples may have “ lodged” in some place on the slope of Olivet, possibly in the Garden of Gethsemane. Hence, Judas would know where to find him on the night of the betrayal, for John says: “ Jesus oft-times resorted thither with his disciples. ” (John 18:2.) It was not unusual for people at that season of the year in that climate to sleep out of doors wrapped in an outer cloak, as Jerusalem and the villages near were crowded with people who had come to attend the Feast of the Passover. No satisfactory exposition of this great prophetic discourse of Jesus as recorded by Luke can be given without a very careful and thorough comparison of it with Matthew 24 and Mark 13; these chapters are essentially parallel with Luke 21, and evidently are the same discourse, spoken on the same occasion, and having the same questions calling forth the discourse. The chief points of the report of the discourse given by Mat¬thew, Mark, and Luke which are common may be summed up as follows: (1) The occasion was the calling of Jesus’ attention to the magnificent stones and gifts of the temple; (2) the reply of Jesus that the day would come when not one stone would be left upon another; (3) the earnest and prompt ques-tions, involving two main points— when? and what are to be the foregoing signs? (4) All agree that this discourse was spoken after they had retired to the Mount of Olives, where they were in full view of the city and temple. (5) The three statements agree substantially in making up the first class of foregoing events—“ Be not decieved,” false Christs shall rise, rumors of war, actual wars, persecution of Christians. (6) A special sign is given, namely, Jerusalem encompassed and destroyed. (7) Each of the writers reports the parable of the fig tree to show that the signs were very soon to follow. (8) All three give admonition of constant watchfulness and being ready. It seems clear that a correct interpretation of ihis discourse makes Jesus predict the fall of Jerusalem before the Roman army; this was consummated in A.D. 70. That event meets all the conditions of this prophecy most fully, entirely, and unquestionably unless it be the brief passages in Matthew 24:29-31; Mark 13:24-27; and Luke 21:25-28. The difficulty here is pointed by these questions: Do these brief passages re¬late to the fall of Jerusalem or must they be referred to the coming of Christ and the final judgment? The language seems to clearly indicate that they refer to the second advent of Christ; they seem to say more than can be legitimately ap¬plied to the destruction of Jerusalem; their symbolic language is too emphatic and the points made are too far reaching to be exhausted in the scenes connected with the fall of Jerusalem. However, many commentators make them refer primarily to the destruction of Jerusalem. The reasons that they assign for this are as follows: (1) These passages stand precisely where we naturally look for an outbreak of vengeance upon the doomed city; (2) it is definitely said by Matthew (24: 29) that the scenes of these three verses follow immediately after the “ tribulation” described in the previous verses; (3) all these events, not only those of the previous verses, but those por-trayed in these identical verses (Matthew 24:29-31). brought within the lifetime of that generation: (4) all is described as coming within the personal experience of the disciples of whom Jesus was then speaking; (5) all is illustrated by the parable of the fig tree, in which leaves and blossoms fore-shadow fruitage near at hand, showing that not merely some, but all of these events were to follow closely after the foregoing signs which he had fully described; (6) emphatic and strong as these symbols in this contested passage are, yet they present a very different scene from that of the final judgment; (7) the passage under special discussion in each of these three accounts is quite too closely connected both with what precedes and what immediately follows, to be wrested out of its context and referred to the final judgment, when all that precedes and what immediately follows must so manifestly and certainly refer to the fall of Jerusalem; (8) that two events so unlike as the fall of Jerusalem on the one hand and the final judgment on the other, and with all so remote from each other in time, should be purposely de¬scribed by the same symbols and in the same words, cannot well be supposed rational or even possible.

Verse 1 Except for the first four verses detailing Luke’s account of the widow and her two mites, this whole chapter recounts Jesus’ Mount Olivet discourse regarding the destruction of the temple, the destruction of Jerusalem, the Second Coming of Christ, and the end of the world. It is well to keep in view throughout the chapter that the prophecies involve multiple future events and that the distinction of what is meant in every instance is hard to determine. That such multiple prophecies are indeed commingled here is clear from Matthew 24:3, where three separate questions by the apostles are given as the subject of the discourse. “In this passage the fall of Jerusalem and the end of the age so blend that the features of each cannot be precisely determined."[1]For an outline of the chapter, the following has been adopted from Spence.Luke 2 p. 184.">[2]

1. The episode regarding the widow’s mites (Luke 21:1-4)
2. Jesus’ prophecy of the temple’s destruction, and by inference, the destruction of Jerusalem (Luke 21:5-6)
3. The disciples’ request to know the sign and when (Luke 21:7)
4. Apparent signs not to be mistaken for real (Luke 21:8-18)
5. The true sign, with destruction to follow at once (Luke 21:20-24)
6. Signs of the Second Coming and the End (Luke 21:25-27)
7. Practical applications and warnings (Luke 21:28-36)
8. Summary of Jesus’ final actions before the Cross (Luke 21:37-38) This chapter regarding Jesus’ prophecies uttered from the slopes of Olivet is paralleled in Matthew 24 and Mark 13. Matthew’s account is the fullest; but it is easier to make a separation of the prophecies regarding Jerusalem and those regarding the Second Coming, in the account here. [1] Donald G. Miller, The Layman’s Bible Commentary (Richmond, Virginia: The John Knox Press, 1959), Vol. 18 (Luke), p. 145. Luke 2 p. 184.">[2] H. D. M. Spence, Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), Vol. 16, Luke 2 p. 184. THE WIDOW’S TWO MITESThis wonderful story has captured the imagination of every generation, and this woman’s sacrificial gift has been the inspiration for countless gifts in all ages since then. And he looked up and saw the rich men that were casting their gifts into the treasury. And he saw a certain widow casting in thither two mites. And he said, Of a truth I say unto you, This poor widow cast in more than they all: for all these did of their superfluity cast in unto the gifts; but she of her want did cast in all the living that she had. (Luke 21:1-4) The omniscience of Jesus appears in his knowledge of the financial condition of all the givers, this being another example of the emphasis on this attribute of Jesus on the part of the synoptic writers. The treasury … Bliss stated that “The exact position of the treasury is not certainly known”;[3] but, following the studies of Lightfoot, most scholars have located it in the Court of the Women, in which were placed “thirteen boxes in the wall, for the reception of the alms of the people."[4] These are called “trumpets” because of the trumpet shape of the metal devices on top of the boxes, flaring out at the bottom and narrowing upward to a small opening at the top where the monies were deposited. Two mites … The word for this coin is noted by Barclay thus: A LEPTON was the smallest of all coins; the name means “the thin one”; it was worth one-sixteenth of a penny; and therefore the offering of the widow was only half a farthing. All she had in the world was two LEPTA.[5]Plummer revealed that “According to Jewish law at the time, it was not permissible to cast in less than TWO gifts."[6] Thus, this woman’s gift was the very smallest legal gift possible! More than they all … Jesus commended this gift, making it larger in his sight than all of the other gifts combined, evidently basing such an evaluation upon the following: (1) it manifested trust in God, being all that she had; (2) it was given in harmony with God’s laws, even to the point of the Pharisaical rule that it had to be plural (two); (3) it was sacrificial, there being nothing at all left. If God still measures gifts by the rule of what the giver has left, many a handsome gift must appear deficient. Of course, we must believe that God does so evaluate all gifts to his kingdom. Spence observed that, “As far as we know, Jesus’ comment upon the widow’s alms was his last word of public teaching."[7][3] George R. Bliss, An American Commentary on the New Testament (Valley Forge, Pennsylvania: The Judson Press, n.d.), Vol. II, Luke, p. 299. [4] H. D. M. Spence, op. cit., p. 182. [5] William Barclay, The Gospel of Luke (Philadelphia: Westminster Press, 1953), p. 265. [6] Alfred Plummer, The Gospel according to Luke (New York: T. and T. Clark, 1929), en loco. [7] H. D. M. Spence, op. cit., p. 183.

Verse 5 And as some spake of the temple, how it was adorned with goodly stones and offerings, he said, As for these things which ye behold, the days come in which there shall not be left one stone upon another, that shall not be thrown down.THE OF THE TEMPLE’S There cannot be imagined a more shocking statement of Jesus, as this must have been viewed by the apostles. Mark identified the ones speaking here as Peter, James, John, and Andrew. To every Jew, the temple was the most sacred and beautiful thing ever seen on earth. Josephus (Book V, Chapter 5) described the snow-white stones of such great size, some of which were overlaid with pure gold, and the magnificence of this structure which required the labor of thousands of men from 20-19 B.C. to 64 A.D. to build. Although not completed until long after Jesus’ words, it was nevertheless sufficiently built, even then, to justify what is said of it here. In addition to the fundamental structure, there were adornments of the most extravagant and expensive kind, given by people out of gratitude to God for various deliverances, or by such people as Herod for political considerations. Herod’s gift was a golden vine with clusters larger than a man. Spence thought there might have been some kind of connection between Jesus’ praise of the widow’s gift and the apostles’ calling attention to the precious stones and adornments within the temple with an implication in their remarks that “If only such gifts as you have just praised had been made, never had that glorious pile been raised in the honor of the Eternal King!"[8]Jesus’ mention of the stones that would be “thrown down,” however, focuses attention, not on the adornments, but upon the foundations. All three synoptics mention this prophecy that not a stone would be left intact in the temple; and this must rank as one of the greatest prophecies ever uttered among the sons of earth. There can be no quibbling about this prophecy. Jesus made it, much to the astonishment of his disciples, and against all probabilities that such a thing was even possible. Why should every stone be moved, especially in view of their size? The occasion for this was the gold plating, which when the temple burned, ran down into the crevices; and the soldiers of Titus made a thorough search for the yellow metal. Also significantly, the temple was destroyed contrary to Titus’ orders.[9] After the fire, however, Titus ordered the destruction to be completed.[10] See my Commentary on Matthew, Matthew 24:1-2. There cannot be any doubt of Titus’ making every conceivable effort to spare the glorious temple. Near the end of the siege, when he was trying to negotiate with some of the Jewish leaders, he said, “I will endeavor to preserve you your holy house, whether you will or not."[11] Jesus, however, had condemned the temple to destruction, and not even the word of a man so powerful as Titus could stand against the word of Jesus. Although the destruction of Jerusalem itself is not mentioned in these verses, it is clearly implied; and so the apostles understood it. The temple was the last link between God and the hardened Israel. “How gloriously God had revealed himself there to his faithful worshipers!"[12] Isaiah was called to his prophetic work in the temple (Isaiah 6); and in the temple an angel of the Most High had appeared to Zachariah with the announcement of the birth of John (Luke 1:11 ff). [8] Ibid. [9] James MacKnight, A Harmony of the Gospels (Grand Rapids, Michigan: Baker Book House, 1950), p. 412. [10] Flavius Josephus, Wars and Antiquities (New York: Holt, Rinehart and Winston), p. 831. [11] Ibid., p. 814. [12] Norval Geldenhuys, Commentary on the Gospel of Luke (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1951), p. 524.

Verse 7 And they asked him, saying, Teacher, when therefore shall these things be? and what shall be the sign when these things are about to come to pass?Jesus went far beyond answering the question recorded here. He did indeed give the sign that signaled the end of Jerusalem and the temple (Luke 21:20); but as Geldenhuys noted: So terrible, the Saviour warns them, will be the judgments soon to burst forth over the people of Jerusalem, that the judgments upon the guilty city will be the foreshadowing of the Final Judgment at his Second Advent.[13]In the meanwhile, for Jesus clearly foresaw that the destruction of Jerusalem was not to occur for a whole generation, the Lord carefully warned the Twelve not to be deceived by many developments that would only appear to be signs; but as reiterated in Matthew, “The end is not yet.” Luke 21:8-19 inculcate the warnings against false signs. ENDNOTE: [13] Ibid., p. 523.

Verse 8 And he said, Take heed that ye be led not astray: for many shall come in my name, saying, I am he; and, The time is at hand: go ye not after them. And when ye shall hear of wars and tumults, be not terrified; for these things must needs come to pass first; but the end is not immediately.There were many historical fulfillments of the things mentioned here in the forty years preceding the destruction of Jerusalem. Such things as “wars and tumults,” however, were but the normal state of humanity; and even the earthquakes and natural disasters mentioned a moment later were all “par for the course,” as far as this world is concerned. One thing that has occasioned some questioning among scholars is Jesus’ prophecy of the many false christs who would come claiming to be “I AM,” and that “the time (of the End) is at hand.” Geldenhuys said; As far as can be ascertained, there were no persons who represented themselves as Christ during the years between the Ascension and 70 A.D. … this refers to the last days before his Second Advent.[14]Boles, however, mentioned that the whole country (during those years) “was overrun with magicians, seducers, impostors, etc., who drew the people after them into the wilderness, promising signs and wonders.[15] There was also a pretended prophet, an Egyptian (Acts 21:38). If there were indeed no such people claiming to be “Christ” during the interval, Geldenhuys is correct in referring the words to the times prior to the End; but it is rash to conclude that there were no such claimants to Messiahship, whether or not we may be able to identify them. Spence stated that: Many of these pretenders appeared during the lifetime of the apostles … Simon Magus was one (Acts 8). His rival Dositheus, and his disciple Meander were such … Many of these false Messiahs appeared in the interval between the Ascension and the destruction of Jerusalem.[16]In view of the prophecy of Jesus, and the known condition of the times, it would appear that the preponderance of evidence favors Spence’s view. By the very nature of this double prophecy, the same condition of false pretenders to Messiahship and deity will mark the approach of the final judgment; and it must be observed that our generation has already seen many such pretenders to divine honors. [14] Ibid., p. 530. [15] H. Leo Boles, Commentary on Luke (Nashville: Gospel Advocate Company, 1940), p. 394. [16] H. D. M. Spence, op. cit., p. 184.

Verse 10 Then said he unto them, Nation shall rise against nation, and kingdom against kingdom; and there shall be great earthquakes, and in divers places famines and pestilences; and there shall be terrors and great signs from heaven.The famines, pestilences, earthquakes, etc. were to be expected as invariable phenomena characteristic of all generations. Again, these are not the true sign of the end. They are in a sense NORMAL. It is futile to cite historical examples, which are plentiful. Terrors and great signs from heaven … Impressive as these most assuredly will be, nevertheless, these also are not THE SIGN. As to what Jesus foretold here, one may only conjecture. Certainly Josephus has the most amazing catalog of wonders that preceded the fall of Jerusalem, such as a cow giving birth to a lamb, the appearance in the skies of legions of marching soldiers, etc. Whatever was the cause of these things, and whatever was their nature, real or imaginary, they were certainly “terrors” to those who experienced them, thus vindicating Jesus’ prophecy.

Verse 12 But before all these things, they shall lay their hands on you, and shall persecute you, delivering you up to the synagogues and prisons, bringing you before kings and governors for my name’s sake.The application of these verses through Luke 21:19 are primarily to the twelve apostles, this being implicit in the fact of four apostles being named by Mark as precipitating this prophecy; and when Jesus said to them, “They shall lay their hands upon YOU, etc.” there can hardly be any way to avoid the inference that the Twelve are meant. Of course, as throughout the discourse, it applies also to the times of the End. Synagogues … kings and governors … Thus the persecuting power against the Twelve and the infant church would be doubly prosecuted, by both Jews and Gentiles. The Book of Acts, in its entirety, is an inspired comment on the prophecy here. These things all came to pass exactly as Jesus said.

Verse 13 It shall turn out unto you for a testimony. Settle it therefore in your hearts, not to meditate beforehand how to answer: for I will give you a mouth and wisdom, which all your adversaries shall not be able to withstand or gainsay.This promise of inspiration for the occasion was never to all Christians, nor was the recommendation that they should not meditate beforehand what they would say. The Twelve are clearly in view here. Give you a mouth and wisdom … These are symbolical words with the meaning that they would have the Spirit of God speaking through them (Matthew 10:20)

Verse 16 But ye shall be delivered up even by parents, and brethren, and kinsfolk, and friends; and some of you shall they cause to be put to death. And ye shall be hated of all men for my name’s sake. And not a hair of your head shall perish. In your patience ye shall win your souls.John Wesley’s comment on these verses is correct and impressive; he said: “`Not a hair of your head shall perish’ is a proverbial expression (meaning that ye shall not perish) - that is, without the special providence of God, and not before the time, nor without full reward."[17]Summers declared flatly that " Luke 21:18-19 contain words of assurance which appear to be contradictory to what is contained in Luke 21:16!"[18] Some of the Twelve, Jesus said, would be “put to death”; yet here he says, “Not a hair of your head shall perish … ye shall win your souls.” Of course, the ancient Pharisees would have been sure this is a contradiction; but one is always surprised when a Christian falls into such error. Jesus’ teaching here is that, even though the Twelve are put to death, nevertheless, neither their soul nor their body (from mention of hair) shall perish! Some of the Twelve were put to death, but have they perished?

No. They sit upon twelve thrones judging twelve tribes of (spiritual) Israel (Matthew 19:28). William Barclay had a beautiful understanding of this, thus: Jesus spoke of a safety that overpasses the threats of earth. In the days of the 1914-1918 war, Rupert Brooke, out of his faith and his ideal, wrote these lines: War knows no power, Safe shall be my going, Secretly armed against all death’s endeavor: Safe though all safety’s lost; safe where men fall; And if these poor limbs die, safest of all. The man who walks with Christ may lose his life, but he can never lose his soul.[19]In your patience, ye shall win your souls … We should not leave this passage without regarding the admonition to patience. The apostles needed it; Jesus was here telling them that a whole generation would pass before even the first phase of this vast prophecy would begin to unfold, and that some of them would not live to see even the type enacted before men’s eyes, to say nothing of the anti-type. When this writer was engaged in efforts to construct the church of Christ complex on Madison Avenue, New York City, at a time when things were discouraging, Berry Brown, the great elder of the church of Wichita Falls, Texas, sought him after a lecture at Abilene Christian College and handed him a slip of paper on which were written these words in the old KJV version, “In your patience, possess ye your souls!” Here is a fountain of strength for every mortal who must endure the slings and arrows of outrageous fortune. [17] John Wesley, Notes on the New Testament (Naperville, Illinois: Alec. R. Allenson, Inc., 1950), p. 282. [18] Ray Summers, Commentary on Luke (Waco, Texas: Word Books, Publisher, 1974), p. 257. [19] William Barclay, op. cit., p. 270.

Verse 20 But when ye see Jerusalem compassed with armies, then know that her desolation is at hand.THE SIGN AND WHAT SHALL FOLLOW ITThe sign was to be the encirclement of Jerusalem with hostile armies. This was a sign no one could miss; and when it came, they were to expect utter desolation of the city. There is absolutely no evidence here that Luke was writing long after the facts, or that he retrospectively included these words in Jesus’ prophecy. Such a conceit exists in the critical schools, but it is unfounded in any evidence whatever, and must be written off as totally unacceptable. Note this: There is nothing in this passage that is not also in Matthew, who mentioned the “armies” that would burn the city (Matthew 22:7), and the “desolation” that would follow (Matthew 24:15); and it is certain that Matthew thus quoted Jesus’ words which were spoken forty years prior to their fulfillment. The only word in this verse that is not in Matthew is “encompassed,” and such an encompassing is inherent, absolutely, in the fact of the king’s “armies” destroying those murderers and burning “their city.” One cannot help being wearied by the type of criticism reviewed here; because, more and more, the inherent dishonesty of such criticisms is apparent. The people who make them cannot be so stupid as to be ignorant of the refutation of their theories. As an editorial from “Christianity Today” expressed it: When scholarly objections to particular texts are raised, it is proper to meet them with scholarly evidence on the other side. If we then discover, however as frequently happens - that even when we have shown their criticism of a passage to be unfounded, certain critics continue to reject its reliability, we recognize that their objections are based on anti-Biblical presuppositions and must be seen as a kind of faith or (anti-faith) rather than as scholarship and science. The road that one takes at the beginning of a journey determines the goal he will reach. Starting with the conviction that the Bible is unreliable leads us not merely to mistrust it but to misunderstand it. The prolonged misreading of the evidence ultimately leads to views that are as unreal, abstract, and incommunicable as those of Bultmann and other “modern” theologians. The first need of Christians and the Church today is to start at the beginning, to reaffirm the historic Christian assertion that the Bible is true and trustworthy in the whole and in all its parts. (January 17,1975) A case in point is this verse. The allegation of a late date (after the destruction of Jerusalem) for Luke, and the insistence that he here put words in Jesus’ mouth which Jesus never spoke is not serious scholarship at all, but prejudice. There is a whole volume of evidence which refutes such prejudice; but the simple affirmation of the sacred author, Luke, that he gave us an account “of all things accurately” ( Luke 1:3) is far more than sufficient refutation of it. Matthew and Mark in the parallels used the words “the abomination of desolation,” both of them being Jews; but Luke the Gentile, while using “desolation,” selected another word that Jesus used in the discourse, which was “armies.” That Jesus did indeed use that word is seen in the fact that when the armies of Rome surrounded the city, all the Christians fled to Pella (see under Luke 21:21). All of the language Luke used in this verse may be found in the Old Testament, and there is no word or phrase in this whole paragraph which requires one to believe Luke was writing history as a prophecy, an act of dishonesty in itself. Scholars who have spent years of study on the questions raised here affirm that “There is no single trait of the forecast which cannot be documented directly out of the Old Testament.[20] C. H. Dodd was certain that “Luke’s reference to Jerusalem being encompassed by armies stands on its own feet, and is not coloured by the event of A.D. 66-70."[21]We repeat, the critical allegations based on this verse are not scholarship at all, but prejudice, grounded in the a priori bias that there is no such thing as prophecy. [20] Norval Geldenhuys, op. cit., p. 533. [21] C. H. Dodd, “The Fall of Jerusalem and the `Abomination of Desolation’,” Journal of Roman Studies, 37 (1947), pp. 47-54.

Verse 21 Then let them that are in Judea flee unto the mountains; and let them that are in the midst of her depart out; and let not them that are in the country enter therein. For these are days of vengeance, that all things which are written may be fulfilled.Flee unto the mountains … History records that no Christian lost his life in the incredible devastation that overtook Jerusalem, the certainty that they did escape being the only authentication of Jesus’ prophecy that is necessary. Eusebius tells how: The Christians fled to Pella, a town in Trans-Jordan to the south of the Sea of Galilee. Pella was one of the Greek towns of the Decapolis, and there the Christians remained free from the Roman warfare and Jewish persecution.[22]All things that are written may be fulfilled … The great chapter of Deu 28:15-68 is surely included in this. Almost no form of calamity which was visited upon the Jews during the Roman war was left unmentioned in this chapter; but many of the prophets were just as specific (see Leviticus 26:31-33; Deuteronomy 32:35; 1 Kings 9:6-9; Daniel 9:26; Micah 3:12; and Zechariah 11:6). These are the days of vengeance … At last, as Jesus said, “All of the righteous blood shed on earth, from the blood of Abel” to the very time Jesus spoke, was coming upon the doomed city. Their greatest sin of all was in rejecting God’s Son; and the penalty of that last act of rebellion was summarily executed upon Israel in the total destruction of their city. ENDNOTE: [22] Eusebius, the ancient church historian, was thus quoted by Norval Geldenhuys, op. cit., p. 535.

Verse 23 Woe unto them that are with child and to them that give suck in those days! for there shall be great distress upon the land, and wrath upon this people.As Ash observed: (These) touches depict the horror of a nation scattered by God’s wrath (Deuteronomy 28:64). The siege would work particular hardship upon pregnant women and those with babies still nursing.[23]There is no way to entertain any reasonable doubt either: (1) that Jesus uttered this prophecy, or (2) that it came to pass as he said. Here indeed was the Prophet like unto Moses. ENDNOTE: [23] Anthony Lee Ash, The Gospel according to Luke (Austin, Texas: Sweet Publishing Company, 1973), Luke, II, p. 115.

Verse 24 And they shall fall by the edge of the sword, and shall be led captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.Fall by the edge of the sword … Josephus gives the names of the tribes and villages with the numbers put to death, arriving at the fantastic total of 1,100,000; and as Josephus was a Jewish historian, his record must be received as the most reliable that has reached us concerning this disaster. Led captive into all nations … Titus alone deported some 97,000 at one time; and the scattering of Israel, as often promised by Jesus, was most thoroughly accomplished. Trodden down of the Gentiles … means occupied by the Gentiles. They did not tread down the city during the siege, nor as they devastated it, but as they occupied it for more than nineteen centuries. The times of the Gentiles … is here named as the period of time during which the Holy City would be subject to Gentile domination, and it is far easier for Christians now to know what this meant than it was for the apostles who first heard it. The historical record of that period is spread upon the chronicles of nearly two millennia. The proper understanding of “the times of the Gentiles” must take into account the following: (1) The fact that nineteen hundred years were clearly a part of the period indicated, that much time having already elapsed. (2) The fact that these words “are to be understood as the antithesis of the season of Jerusalem” (Luke 19:44).[24] The Times of the Gentiles will be comparable to the times during which Jerusalem held the favored position. (3) The fact that the apostle Paul used a very similar term, “the fullness of the Gentiles,” and prophesied that Jewish hardening would continue until that period was concluded (see Romans 11:25, and also comments in my Commentary on Romans, en loco). In the light of the above considerations, the true meaning of “the times of the Gentiles” would appear to be as expressed by various writers thus: The interval between the fall of Jerusalem and the End of the Age is called “the times of the Gentiles,” during which the gospel is announced to the Gentiles and the vineyard is given to others than the Jews (Luke 20:16; Luke 13:29-30).[25]To the Jews God granted a time of privilege and gracious opportunity. Near the close of that time the Son of man wept over Jerusalem, saying, “If thou hadst known … in this thy day.” In like manner, the Gentile nations are now having their times, which in due course are to be fulfilled, as was the case with Jerusalem.[26]The times of the Gentiles may mean the Gentiles’ “Day of grace,” that is, the church age.[27]“The times of the Gentiles” signify the whole period or epoch which must elapse between the destruction of Jerusalem and the temple, and the beginning of the times of the end when the Lord will return … In other words, these denote the period during which they, the Gentiles, hold the Church of God in place of the Jews, deposed from that position of favor and honor.[28]There is not much disagreement among commentators that the “times of the Gentiles” represents a very long period of time; but there are many radically divergent views on when those times will be terminated. For example: Dummelow thought they would close “when Israel is converted."[29] Barnes mentioned some who believe they will end “in the millenium”[30] or “when all the Gentiles are converted."[31] Wesley said these times shall terminate “in the full conversion of the Gentiles."[32] Harrison supposed they would close “with Israel’s future restoration to favor,"[33] etc. All such interpretations of this passage are rejected here. As Geldenhuys said: Christ nowhere implies that the “times of the Gentiles” will be followed by Jewish dominion over the nations. The kingdom of this world is to give place to “the kingdom of our Lord and of his Christ” (Revelation 9:15).[34]Furthermore, the times of the Jews did not mean their “full conversion,” and neither will the times of the Gentiles be their “full conversion,” but just the opposite. The times of the Gentiles means the period when Gentiles are being saved; and there is a powerful inference in this text that, just as Israel finally rebelled completely against the Lord, so will the Gentiles, bringing on the time of the End. A VERY FACTToday, after over nineteen centuries of Gentile dominion over Jerusalem, during which the Romans, the Saracens, the Franks, the Mamelukes, the Turks, and the British have, in turn, held authority over Jerusalem, (the city is today controlled by secular Israel.) If the interpretations which we have advocated above, the same interpretations that have been in vogue among Christian commentators for centuries - if those interpretations are true, then there is a powerful indication in the current status of Jerusalem that suggests the awesome possibility, if not the certainty, that “the times of the Gentiles” have about expired. The current status of true faith in Christ in our troubled world is weak and precarious. Multiplied billions of the Gentile nations have either not heard the gospel at all, or have totally repudiated Christianity, as has Russia. The truth that men cannot foresee the future, and the fact of uncertainty in all such interpretations as those undertaken here, preclude any dogmatism; but the six-day war that lifted the Gentile yoke from Jerusalem in 1967 is in some manner related to this prophecy. The practical applications of his words which Jesus at once propounded should now concern people more than ever, lest “that day” come upon them unawares. [24] George R. Bliss, op. cit., p. 304. [25] Donald G. Miller, op. cit., p. 148. [26] J. S. Lamar, The New Testament Commentary, Vol. II (Cincinnati, Ohio: Chase and Hall, 1877), p. 251. [27] Charles L. Childers, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1964), p. 591. [28] H. D. M. Spence, op. cit., p. 185. [29] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 766. [30] Albert Barnes, Notes on the New Testament (Grand Rapids, Michigan: Baker Book House, 1954), p. 143. [31] Ibid. [32] John Wesley, op. cit., p. 283. [33] Everett F. Harrison, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 262. [34] Norval Geldenhuys, op. cit., p. 536.

Verse 25 And there shall be signs in sun and moon and stars; and upon the earth distress of nations, in perplexity for the roaring of the sea and the billows; men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. But when these things begin to come to pass, look up; and lift up your heads; because your redemption draweth nigh.The signs spoken of here refer to the Second Advent when Christ shall appear in glory, all the dead who ever lived shall be raised to life, and the Judgment shall occur. Just as the sign of the destruction of Jerusalem was something that all could “see” (the encompassing armies), so also the sign of the Second Advent shall be when they shall “see the Son of man,” coming with power and glory. And then shall they see … The event spoken of is very remote in time; the Lord did not say, then shall “you” see. Of course, in a little different sense, “every eye shall see him”; and no man shall “sleep through” such an event as this. The certainty that great signs will appear, not their exact nature, is revealed here. Exactly what these will be will not be known until the final events begin. The things prophesied surely appear to be vast and cataclysmic disturbances in the physical universe. The sun’s light failed at the first Advent of Christ, and similar cosmic signs may be expected in the Second Advent. A good summary of this place was given by Barclay thus: “The Christian conception of history is that it has a goal; and, at that goal, Jesus Christ will be Lord of all. That is all we know, and all we need to know."[35]ENDNOTE: [35] William Barclay, op. cit., p. 272.

Verse 29 And he spake to them a parable: Behold the fig tree, and all of the trees: when they now shoot forth, ye see it and know of your own selves that the summer is now nigh. Even so ye also, when ye see these things coming to pass, know ye that the kingdom of God is nigh.And all the trees … These words seem to have been added by Jesus to prevent the interpretation of this fig tree as Israel; but, of course, that is what some have done anyway, with the deduction that when Israel starts budding out (giving signs of conversion to Christ), the glorious kingdom is about to appear! The conviction here regards such views negatively. This parable simply means that the progress, or lack of progress, of God’s will among men will be plainly evident in the actions of men themselves. In our day, the trees are shooting out the leaves and branches all right; but what is indicated?

Is it an increase of righteousness, or wickedness? The man who cannot answer has simply not looked. Jesus said, “Behold!” The kingdom of God … as used here is apparently a reference to the “eternal kingdom” (2 Peter 1:11), which is the state of believers after the Judgment.

Verse 32 Verily I say unto you, This generation shall not pass away, till all things be accomplished Heaven and earth shall pass away: but my words shall not pass away.Throughout this discourse, Jesus was giving prophecies related to two future events: (1) the destruction of Jerusalem with its temple, and (2) his Second Coming in glory; therefore, Jesus’ use of the word “generation” in this passage requires it to be understood in two senses. It has a perfect application to both events when so understood. This generation… meaning the people then alive on earth, would not pass away before Jerusalem was destroyed some forty years afterward. “This generation,” in the sense of the Jewish people, will not pass away before Christ comes in glory. There can be no reasonable objection to this use of a word in two somewhat different senses, for the word “Israel” is itself so written and understood by the inspired authors of the New Testament. JESUS THE PASSING OF AGES BEFORE HIS RETURNOne of the most common errors among the sophisticated with regard to Jesus Christ is the notion that our Lord thought that his Second Coming was an event in the near future, with the result that the early church expected Christ to come in glory during their own lives. It is true, of course, that some of the early church did expect the speedy return of Christ in their own times; but that was not due to anything that Jesus either did or taught, nor to anything that the holy apostles preached or wrote. In fact, the early church was guilty of the same sin of inattention to what Christ had emphatically taught that is today being committed by the people making the same mistake that some in the early church made. The chapter before us emphatically reveals that countless ages were to go by before the final coming of Christ in glory. Geldenhuys has this wonderful summary of it: Jesus taught that even before the destruction of Jerusalem a considerable time would elapse (Luke 21:12), and that thereafter again a considerable time, when one after another of the Gentile nations (plural) would, in turn, rule over Jerusalem (Luke 21:24); and only when the “times of the Gentiles” are fulfilled (Luke 21:24) (obviously a long period), will the signs of Luk 21:25 ff come, and only after that his second advent.[36]Not merely in this chapter, but upon other occasions Jesus plainly taught that ages were to pass away before his second coming. Note: This gospel of the kingdom shall be preached in the whole world; and then shall the end come (Matthew 24:14). Now after a long time the lord of those servants cometh (Matthew 25:19). And this gospel must first be preached to all the nations (Mark 13:10). Wheresoever this gospel shall be preached throughout the whole world, that also which this woman hath done shall be spoken of for a memorial of her (Mark 14:9). If that servant shall say in his heart, My lord delayeth his coming … (Luke 12:45). It is in the border context of what Jesus here did that one finds the most certain proof of all that Christ envisioned ages, not some short span, as elapsing before the Second Advent. And what did he do? (1) He combined prophecies of the destruction of Jerusalem in such a manner as to make the first event a type of the latter. (2) He most circumstantially outlined what would happen before Jerusalem was destroyed, even predicting the martyrdom of some of the Twelve BEFORE that event which took place forty years after he spoke. (3) By choice of an event forty years in the future, making it a type of his Second Advent, and by the declaration of an interval between them which would allow time for successive “nations,” as indicated by the word “times” (plural), to hold dominion over Jerusalem, the Lord made it certain that all future peoples would be able to discern his clear meaning, namely, that ages, not mere years or decades, would pass before his return. The very obvious truth of all this, however, does not prevent the old satanic lie from being circulated that Jesus himself was deceived in thinking he would return within a few months, or years, after his crucifixion. It was the divine wisdom of our Lord that led him to meld the prophecies regarding Jerusalem and the Second Coming, providing just enough uncertainty that each generation in turn might suppose the end to be possible in its own day. Heaven and earth shall pass away … This is a positive declaration that an end, or termination, shall come to the earth and its environment. “The end of the world” was mentioned in the great commission (Matthew 28:18-20), and an apostle said, “According to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness (2 Peter 3:13). (See more on this in my Commentary on Matthew, Matthew 28:18-20.) My word shall not pass away … None but God could have such a certainty regarding his word; and the passing ages have only confirmed the superlative truth of this statement. Nineteen centuries and more have gone; and evil men will spend half a lifetime trying to prove one little fragment of the gospels to be false, but such is a hopeless endeavor. The sun, moon, and stars will disappear more quickly than the word of Jesus Christ our Lord. ENDNOTE: [36] Norval Geldenhuys, op. cit., p. 541.

Verse 34 But take heed to yourselves, lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare: for so shall it come upon all them that dwell upon the face of the earth. But watch ye at every season, making supplication, that ye may prevail to escape all these things that shall come to pass, and to stand before the Son of man.Take heed to yourselves … means that men should give more attention to their own spiritual condition than to such questions as the apostles just raised. The vital thing that concerns every person ever born is his relationship to God in Christ; and, as that is the practical concern of greatest importance, Jesus concluded this teaching with this appeal for patient, godly living on the part of his followers. With surfeiting, drunkenness, and cares of this life … Ash observed that the word for “surfeiting” “refers to the nausea following a debauch and is used only here in the New Testament."[37] It is translated “dissipation” in RSV, Phillips, and New English Bible. It is noteworthy that “cares of this life” appear here as equally detrimental in some as gross sins are in others. Suddenly as a snare … Jesus here stated that the Second Coming will thus come upon “all” that dwell on the face of “all the earth.” Thus, none shall expect him at the time of his coming, which appears to give a negative answer to the question he propounded in Luke 18:8. Watch ye, that ye may escape … In the TYPE of the final event, the Christians escaped the siege through heeding Jesus’ words; the admonition here is that if his disciples watch they shall escape the disasters accompanying the ANTI-TYPE. There is reference to this escape in 1 Thessalonians 4:16-18. To stand before the Son of man … These words foretell of glorious majesty pertaining to Jesus Christ in the final judgment. The disciples were either standing or sitting with Jesus when these words were uttered, and they found no discomfort whatever in his presence; but the scene here transferred to the Great Assize, “when the great and terrible day of the Lord has come, and who shall be able to stand!” (2 Corinthians 5:10; Revelation 6:17). ENDNOTE: [37] Anthony Lee Ash, op. cit., p. 118.

Verse 37 And every day he was teaching in the temple; and every night he went out and lodged in the mount that is called Olivet. And all the people came early in the morning to him in the temple, to hear him.And every day … The fact that Jesus taught “every day” of the final week contradicts the near-unanimous opinions of scholars to the effect that “Wednesday and Thursday were spent in retirement."[38] Robertson, in his “Harmony of the Gospels,” scheduled no word or event from Jesus on Wednesday, and nothing on Thursday except the Last Supper.[39] This misunderstanding of that week is due to the near-universal opinion that Jesus was crucified on Friday. He was, however, crucified on Thursday, April 6, A.D. 30, as the Scriptural records reveal, confirmed by modern computer studies of those early dates. See dissertation on this under Mark 15:42 in my Commentary on Mark. The reason why people cannot find anything that Jesus taught on Thursday is that Jesus was on the cross that day. Lodged in the mount that is called Olivet … Adam Clarke was of the opinion that Jesus stayed each night in the home of Martha, Mary, and Lazarus, in Bethany, a village located on the nearby slopes of Mount Olivet; but as Childers noted: The Greek word translated ABODE (or LODGED) in this verse means literally to lodge in the open. Thus it seems that Jesus spent the nights in the open on the Mount of Olives.[40]It is also significant that Jesus apparently never spent a night in Jerusalem, except as a prisoner. God’s displeasure because of Jerusalem’s rebellion against himself was never more evident than in such a fact as this. And all the people came early in the morning … This has reference to the daily schedule of teachings followed by Jesus. This mention of the early hour shows that the days were very long working periods, filled to the utmost with teaching by the Master. After calling attention to the fact that some ancient manuscripts have here (following Luke 21:38) the story of the woman taken in adultery (John 7:53 to John 8:11), Tinsley remarked that: This story is very probably one of the detached units of genuine material about Jesus which some early Christians were anxious to get into one gospel or another. Most manuscripts include this in John’s Gospel.[41]The last public teaching, as far as we know, had been completed when Jesus praised the widow’s two mites; and had lifted the perspective all the way to final judgment. Only the deed upon which everything else depended remained to be enacted, and that was the death, burial, and resurrection of our Lord; and the inspired evangelist Luke’s final three chapters deal with that final act and consummation of Jesus’ redemptive mission on earth. Like all the other gospels, Luke’s account is original, fresh, independent, historical, and totally in harmony with all the others. The gospel records form a composite description of the most important week ever lived upon this earth. In these records is unveiled God’s offering for human transgression, who is our Lord Jesus Christ. [38] H. D. M. Spence, op. cit., p. 187. [39] A. T. Robertson, A Harmony of the Gospels (New York: Harper and Brothers, 1922), pp. 189-190. [40] Charles L. Childers, op. cit., p. 593. [41] E. J. Tinsley, The Gospel according to Luke (Cambridge: Cambridge University Press, 1969), p. 186.

Questions by E.M. Zerr For Luke 211. What did Jesus observe? 2. To whom did he give the honor? 3. On what principle was that? 4. To what was his attention directed next ? 5. State his prediction. 6. What questions did this bring from them? 7. Tell the warning he began with. 8. What would many claim to be? 9. What should not terrify them ? 10. Why not? 11. Who shall be arrayed against each other? 12. Tell what shall be in many places. 13. And what kind of sights? 14. From where will signs come? 15. What is to happen before all this? 16. To what will the disciples be delivered? 17. For what sake will all this be? 18. When it does, what will it turn out to be ? 19. What speech must they prepare ? 20. Tell what will be given them then. 21. How strong will it be? 22. By whom will they be betrayed? 23. What worse thing will happen to some? 24. Tell what all men will do. 25. Why will they do so? 26. What assurance does he give them ? 27. Tell what possessions they should maintain. 28. Then what may they know? 29. What should Judeans then do? 30. Should people immigrate or emigrate ? 31. What are these days to be called ? 32. Tell what are to be fulfilled. 33. On whom is woe predicted? 34. Why is it so ? 35. By what will some fall ? 36. To what will they be led ? 37. What will happen to Jerusalem? 38. How long will that continue? 39. State the disturbance that will occur. 40. What will cause heart failure? 41. Tell what will be shaken. 42. What shall then be seen? 43. At this time what will be drawing nigh? 44. What was used as a parable? 45. It was to compare what? 46. Who will outlive these predictions? 47. What is less likely to fail than these words? 48. Of what must they take heed ? 49. What surprise might come? 50. How may the surprise be avoided ? 51. For what should we pray? 52. Where did Jesus pass the nights? 53. What did he do in the day? 54. How did the people show their interest ?

Luke 21:1

1 This money was a voluntary offering, made for the upkeep of the temple. The rich men were casting in much in actual count of the money.

Luke 21:2

2 The widow cast in two mites instead of one as is generally stated. According to Robinson’s lexicon, a mite was equal to about one fifth of a cent. The widow contributed about one half of a cent to the good work. The actual amount of money was not the main point as Jesus explains.

Luke 21:3-4

4 Jesus stated in literal language what he meant figuratively. Our contributions to worthy causes are valued in the Lord’s sight on the basis of our ability to give, not in literal “dollars and cents.” (See 2 Corinthians 8:12.)

Luke 21:5

5 This adornment of the goodly stones was by way of “remodeling,” which was done at various times through a period of 46 years (John 2:20).

Luke 21:6

6 The Jews were vain in their admiration of the temple. They-had the idea that it was “titanic” and hence indestructible; but Jesus rebuked their pride by predicting its utter destruction. The completeness of this destruction and the manner in which it was to be accomplished, is related in chapter 19:43, 44.

Luke 21:7

7 According to Matthew 24:3, it was the disciples who asked Jesus the question. But in that passage it may be seen that they really asked two questions, although they had in mind what they thought would take place as one event. It will be well for the reader to reexamine the comments on that entire chapter.

Luke 21:8

8 This corresponds with Matthew 24:4-5.

Luke 21:9

9 The conflict between the Jews and the Romans did not begin in Judea. Hence the people of Jerusalem would hear about wars in the farther territories, some time before it reached the capital of the nation against which Caesar was at war.

Luke 21:10

0 The Roman Empire was composed of many nations, and when the war against the Jews broke out, it threw the whole empire into commo-tions.

Luke 21:11

1 A state of war often produces shortages in the necessities of life, which brings famine and pestilence as a natural consequence. A literal earthquake is never caused by warfare, but God has brought them about at various times to mark His concern for the conditions. In the present case it was to be one of the signs the disciples were given by which they could see the approaching storm.

Luke 21:12

2 Many of the Christians were Jews and others were Gentiles. The disturbances of the time stirred up the Romans against them which led to persecutions.

Luke 21:13

3 This means that when the disciples undergo these persecutions, it will turn out to be a testimony for them. They will recall that Jesus foretold it and thus it will prove to them that He was a true prophet. When a prediction becomes history, it amounts to a verifying evidence. (See Exodus 3:12.)

Luke 21:14-15

5 See the comments on this kind of assurance at chapter 12:11, 12.

Luke 21:16

6 Some members of various families were disciples of Christ and some were not. In the disturbed conditions, these individuals would be arrayed against each other.

Luke 21:17

7 Some would blame the war on the influence of the teaching Christ, and in spitework would per-secute the disciples.

Luke 21:18

8 Not an hair perish is a figurative form of speech, meaning that not the least harm would come to the disciples who heeded the instructions of Jesus. A note on Jo-sephus, Wars, Book 2, Chapter 19, Sections 6, 7, shows how it came about, that an unexpected retreat of the Roman forces from Jerusalem, for a brief period, gave the Christians an opportunity to escape from the city. “This they did on this occasion and were preserved.”

Luke 21:19

9 Christians should not let persecutions or other trials cause them to lose patience. If they will endure through to the end they will possess or save their souls. It means the same as Matthew 24:13; endurance and patience are the same.

Luke 21:20

0 Compassed with armies will mean the siege is on.

Luke 21:21

1 Those who are outside of Jerusalem will have no difficulty as far as the hostile army is concerned, in escaping to the mountains, for the war will be directed against the cities only.

Luke 21:22

2 Things . . . may be fulfilled. It was predicted in Daniel 9:27.

Luke 21:23

3 An expectant or nursing mother would find it very difficult to make a hurried escape out of the land. Jesus was not pronouncing a woe, just predicting it.

Luke 21:24

4 Times of the Gentiles. Jerusalem was the capital of the Jewish nation, both for its political and religious government. It continued to be such for the political government, and when the church was set up the Jews first accepted the Gospel, then they recognized it as their model (not capital) for religious government. But the Jews as a nation turned against Christ and the church, having already rejected Him and had him crucified. As a punishment, their city was doomed to be overthrown and they deprived of the possession of it. Until would imply that when the times of the Gentiles had been completed, the Jews would again come back to Jerusalem. But, they were to come back as Christians, which is predicted in Romans 11:25.

Luke 21:25-26

6 This paragraph is figurative and is to be explained in the same way as Matthew 24:29; referring to the period called the “Dark Ages” in history.

Luke 21:27

7 See the notes on Matthew 24:30.

Luke 21:28

8 Your redemption draweth nigh is equivalent to the gathering of the elect (the faithful) predicted in Matthew 24:30-31, at the second coming of Christ.

Luke 21:29-31

1 This corresponds with Matthew 24:32-33.

Luke 21:32-33

3 This paragraph refers to the destruction of Jerusalem. See the notes on Matthew 24:34-35, giving special attention to the word “generation.”

Luke 21:34

4 Surfeiting is from KRAI-PALE which Robinson defines, “A seizure of the head; hence intoxication, debauch, giddiness; reveling and drunkenness.” The verse is a warning to disciples not to be absorbed in loose and worldly living, so as to let the day of Christ slip up on them. (See 1 Thessalonians 5:1-8.)

Luke 21:35

5 A snare is something that takes a victim unexpectedly. The day of Christ will come upon the masses of human beings in the same way.

Luke 21:36

6 If Christians lead a prayerful and watchful life, they will be looking for Christ and will be ready to stand before him in peace.

Luke 21:37-38

8 This was a “series” of meetings, something like some that are conducted today. An incidental difference is that ours generally are conducted in the nighttime, while that of Jesus was in the day.