Original Meaning

LUKE 21:5–38 IS Luke’s version of Jesus’ Olivet Discourse (cf. Matt. 24–25; Mark 13). His version focuses more on the destruction of Jerusalem (the third such prediction in this Gospel; cf. 13:31–35; 19:41–44). A remark about the temple’s grandeur causes Jesus to begin this discussion. The nation is headed for hard times. Her rejection of Jesus will be painful and costly.

The discourse is prophetic in character, since in speaking about Jerusalem and her destruction in the short term, a pattern of events emerges like the events associated with the return of the Son of Man at the end of time. A prophet could speak about the short-term fulfillment, or the long-term, or both at the same time in different portions of the same speech, since the events mirror one another. In the Synoptics, Mark tells the account with the greatest ambiguity in the time references. Matthew focuses on the long-term realization, while Luke highlights the short-term event. Because of the “mirror” nature of the events described, each perspective is a good summation of Jesus’ teaching.

Jesus here treats many themes that connect to the Old Testament hope of the Day of the Lord. The picture of one who comes on the clouds looks back to Son of Man imagery in Daniel 7:13–14. While prophetic remarks dominate Luke 21:7–24, apocalyptic elements appear in verses 25–28. What is the difference between these two? Prophetic promise frames itself in terms of everyday history where God works through agents already present, while apocalyptic speaks explicitly of God’s breaking into history in a marvelous way. When the nation of Israel comes at risk in the end, God will step in through the Son of Man to deliver his people. In the meantime, the disciples will face persecution and Israel will be overrun. Though Jesus does not say so explicitly, the predicted events begin with persecution in the early church and end with the Lord’s return, a time frame we now know represents centuries.

The discourse begins in verse 5 with an observation about one of the great structures of the ancient world, the temple in Jerusalem. Jesus and his disciples have just been at the temple, watching the widow make her offering (21:1–4). Luke does not separate the scene as a distinct discourse, as Matthew and Mark do. Some of the disciples comment on the temple’s beauty, especially its noble stones and the ornaments that made it such a unique edifice.

When one looks at a powerful nation, it is easy to think that it will exist forever. Most people at the height of the Roman empire would have found it difficult to imagine that it would one day be relegated to the pages of history. Other institutions also take on this air of indestructibility, one of them being the temple. In Jesus’ day, it was in the midst of a grand rebuilding program. Starting about 20 B.C., it continued until A.D. 63–64. So when Jesus spoke in A.D. 33, the program was well underway.1 Certainly a building so grand would have a long life. After all, it was decorated by gifts from many of the surrounding nations and was a building that had received notice around the Roman world.2

Jesus notes immediately that the building will not be permanent. “The time will come when not one stone will be left on another.” With these words he predict the destruction of Jerusalem in A.D. 70, for the only way the temple can be leveled is if the city comes under severe attack.3 The phrase “the time will come” (lit., “the days will come”) uses the same phraseology Jeremiah did when he made a major announcement about the nation’s fall (Jer. 7:1–14; 22:5; 27:6; 52:12–13). Jesus’ remark is devastating, since the temple was the heart and soul of Israel’s worship. How could God allow the sacred locale of worship to be reduced to rubble after so much effort had gone into restoring it? Therefore, the disciples ask, “When will these things happen?”

Three points about Jesus’ extended answer need attention. (1) It is important to see how Luke lays out the chronology since his account is more specific than the other Synoptics. A careful look at verses 8–9, 11–12 shows that Jesus answers the question by working at points in the discourse backwards in time. He starts with the time of the end and then goes back to the time he is speaking. It is like playing a video tape in reverse, with the events of verses 12–19 looking to events that come before Jerusalem’s fall in verses 20–28, but only after explaining what the period all the way to the end is like in verses 7–11. The two key phrases in the sequence are: “but the end will not come right away” (v. 9b), and “but before all of this [i.e., the end]” (v. 12a). His answer begins with a warning not to be deceived (v. 8) and with an assurance that the end is not yet (v. 9). So verse 12 speaks of events that take place before the things he mentions in verses 8–11. At verse 20, the fall of Jerusalem is central. The tape moves forward now. Then the thing that will happen at the very end of history begins in verse 24.

(2) As noted already, the events tied to Jerusalem’s fall mirror events that bring the Son of Man’s return. In other words, the discourse discusses the character of an entire period from the time of Jesus’ remarks through the destruction of Jerusalem and into the period of the Lord’s return. His first warning is that messianic pretenders will abound. Thus, his followers should not be deceived. Jesus has already told them in 17:22–25 that his return will be visible to all. So, although it will come like a thief, its arrival will be obvious. If anyone claims to be the promised Messiah and argues that the time is near, such pretenders should not be followed.4

(3) The presence of wars and rumors of wars should not startle them either. Great calamities, like those that engulfed Jerusalem in A.D. 66–70, should not take them by surprise. Such events must (dei) happen first. Nations will rise against nations, and natural calamities will be widespread: earthquakes, famines, pestilence, along with other fearful events and great heavenly signs. This imagery has rich Old Testament roots: Isaiah 5:13–14; 13:6–16; 19:2; Jeremiah 4:13–22; 14:12; 21:6–7; Ezekiel 14:21; Haggai 2:6–7; Zechariah 14:4.5

But even before the claims of messianic pretenders and the cosmic chaos comes the persecution of God’s people. This actually starts almost immediately after the crucifixion, and large portions of Acts can be read as initial fulfillments of this prophecy. Enemies will lay hands on them, persecute them, and confine them to prisons.6 Some of this persecution will come from Judaism, for the disciples will have to give a defense in the synagogues. There will be even opportunity to testify before kings and governors (e.g., Paul, who testified before Herod Agrippa, Felix, Festus, and even Caesar). The persecution is religiously directed, since it all takes place “on account of my name.” One reason this discourse is so important for the disciples to hear is because Jesus wants them to understand that before the end arrives, believers will experience rough times.

Through these opportunities, the disciples will be “witnesses” for Jesus (v. 13). The theme of the witness is a major one in Acts, beginning with Jesus’ instruction and promise of the Holy Spirit in Acts 1:8. There is hardly a role more important for the disciple than that of witness. Sometimes the most effective witnessing takes place in the crucible of pressure about one’s faith. In such moments faith is seen as a central, serious, and even exceptional aspect of a person’s life. These disciples will have the chance to step up to the public microphone and testify to him.

In contrast to Mark 13:10, Luke remains focused on what is going to happen soon as the gospel goes out to the Jewish community. Such opportunity for testimony requires resolve, because of the uncertainty that results from being under such pressure. Jesus therefore tells the disciples not to worry about how they will undertake their defense. Luke 12:11–12 already made such a promise, but the fact that Jesus repeats it shows how important a commitment God makes to anyone who will testify to him. Here Jesus says he will give them the words to say, while in Luke 12 it was the Spirit. The difference indicates how closely together Jesus and the Spirit work. He is the one who sends the Spirit, who in turn enables us to stand for him (John 16:5–15; Acts 1:8; 2:30–36). Jesus will give them answers to silence their opponents (see Acts 4–5; 7; 24–26).

Some betrayal will come from within families (cf. 12:49–52). Parents, brothers, relatives, and friends will be involved in the persecution. Some may even be martyred for their faith. Deciding for Jesus can be serious business.

Jesus goes on to give a word about ultimate protection (v. 18; cf. 12:1–5). Though death may come (v. 16), not a hair on any believer’s head will perish.7 When it comes to life that counts, eternal life (18:28–30), believers can know God will welcome them. There is “no way” they will be harmed ultimately; that is why they can face suffering in the short term (see Acts 7:55–60 for proof). God will protect his disciples. To stand with Jesus is to have salvation.

At verse 20 Luke again diverges from Matthew and Mark. He does not mention that the tribulation period is the most intense ever to fall on humanity, nor does he say that these days of suffering will be cut short. But he does mention “the time of the Gentiles” (v. 24) and “its [Jerusalem’s] desolation” (v. 20; the other Gospels specifically mention the abomination of desolation at the temple). In other words, Luke is interested primarily in the short-term destruction of the capital and only indirectly in the end-time event.8

Luke 21:20–22 reviews predictions already made in 19:43–44. Jerusalem will be surrounded by armies, so its desolation is near. Jesus expects the temple to fall when the city falls. This in part answers the disciples’ question about when the temple will be left in ruins. The image of desolation alludes to the terrible destruction that will come with this invasion. Josephus tells us that a million Jews were killed and nearly a hundred thousand taken captive. Though some argue the numbers are high (Josephus is noted for exaggerating), they do indicate how devastating this invasion was.9 The judgment was horrific; children were even cooked for food.10

Jerusalem should be avoided at all costs during this time. Those in Judea should flee to the mountains, while those in the city should try to get out. No one should enter Jerusalem. The appeal to the Danielic language of “desolation” is important (Dan. 9:27; 11:31; 12:1). As already quoted, Matthew 24:15 and Mark 13:14 allude to the passage where the desecration of the temple is specifically in view. Luke appeals to the term as a general reference to judgment (Luke 21:20).11

All these events take place “in fulfillment of all that has been written” (v. 22). There are no surprises in God’s plan. Israel’s being overrun and the temple’s being destroyed do not indicate anything amiss in the plan. What the NIV calls “the time of punishment” is called in Greek, “the days of vengeance.” Unfaithfulness is something God does not ignore.

Two types of people are especially vulnerable at this time: pregnant women and nursing mothers. To have little ones or to be on the verge of having a baby will mean great stress. Distress and wrath will be on all sides (19:44; 23:29).12 Israel will be on the wrong side of God’s judgment. These women and children will fall to the sword, as often happens in an all-out siege. “They will fall by the sword” (cf. Isa. 3:25; 13:15; 65:12; Jer. 16:4) or “be taken as prisoners,” a sign of total defeat. Jesus sounds like the prophets of old here. Jeremiah predicted and recorded similar images in announcing the earlier fall of the nation into Babylonian captivity.13 Jesus’ audience would recognize the type of destruction in view; Israel had experienced it before in her history.

Jerusalem will become a trampled city. Gentiles will have a role in the city until “the times of the Gentiles” are done. This phrase, which marks out an era, suggests that a time will again come when Israel will be prominent in God’s plan. This point is debated among Christians, since many hold that with Jesus’ return comes the new heavens and new earth. This position argues either that there is no thousand-year reign with Jesus’ return (amillennialism) or that the church is the kingdom today and as such fulfills millennial promises (postmillennialism). But others argue that Jesus’ return will begin a thousand-year earthly rule (premillennialism)14 and include a central role for Israel in that rule.

Part of this debate turns on how one takes Revelation 20:1–6. After a return by Jesus (Rev. 19) comes a specific period of rule, marked off by resurrections on each end and distinguished from the new heaven and new earth in Revelation 21–22. Even recognizing the symbolic character of apocalyptic in Revelation, one must interpret the symbolism and referents with some consistency. Revelation 20 seems to foresee an intermediate kingdom before the remaking of the creation in the end—a point for premillennialism. Premillennialists argue that at the end of the time of the Gentiles, a new era of restored prominence for Israel emerges (cf. Acts 3:16–22; Rom. 11:26). Nothing Jesus said in the forty days he spent with the disciples after the resurrection disabused them of the notion that Israel still had a future (cf. Acts 1:6). I believe a premillennial reading of these texts makes the most coherent sense of the Bible’s teaching on eschatology, but it should be noted that this discourse does not get into any of these details.

When “the times of the Gentiles are fulfilled,” then God’s promised plan will move toward completion, a plan Jesus launched in his earthly ministry. So at verse 25, Jesus addresses “the end” that begins with his return. Accompanying that return will be great cosmic signs; for this reason one will not have to search to find it. This imagery is standard Old Testament description of the end of human history.15 The disturbances will be so great as to bring great distress and anguish. One need only picture the trauma that comes at a major catastrophe and multiply it many times to get a feel for what is described here. When the earth becomes an unstable environment and the heavens give evidence of instability, it will be a frightening time.

At such a moment of insecurity, the Son of Man will appear riding on the clouds (see Dan. 7:13). The Son of Man is a human figure who is given divine-like authority, a supranatural figure who rides the clouds like God (Ex. 14:20; 34:5; Num. 10:34; Pss. 19:1; 104:3).16 His identity in Daniel is debated, but it is best to see him as a representative of the saints whose presence means their vindication. The return of such a figure in great power and glory will put a stop to the chaos of the end, a chaos like the destruction that Jerusalem will undergo. The Son of Man’s presence—that is, Jesus’ return—will mean that vindication has come near. Saints present at that time can lift their heads, for their redemption is near. In place of the fear (vv. 25–26) comes hope.

As bad as the fall of Jerusalem is, it is not the end of the story. The Son of Man’s return means that God’s people will see victory. That is why the disciples should keep watch. To see these things is to know redemption and God’s kingdom, his powerfully manifested presence in rule and judgment, is near.

To drive home the point Jesus tells a short parable. He notes how one can tell the time of year by noting the condition of a fig tree. When it sprouts leaves, one knows summer is near. So also, Jesus says, when one sees these things happening, one knows that the kingdom is drawing near. Jerusalem’s fall represents evidence that God’s plan is moving forward. All that is left on the divine calendar after its collapse is the completion of the plan. The resumption of a variety of cosmic signs will indicate the end is really near. So the parable says, in effect, to keep one’s eyes open for what God is doing.

Jesus then notes that “this generation will certainly not pass away until all these things have happened.” This is one of the most difficult verses in Luke. “This generation” appears to set a specific time frame for these events, all of which did not take place in the lifetime of the disciples. It seems clear that whatever “generation” means, it did not refer to the generation of Jesus’ time or that of Luke’s readers. Some do argue, however, that Jesus is referring here only to the events of A.D. 70, in which case “generation” could mean the generation of the disciples. But this leaves another problem—that of “all these things,” not just the start of them. Note that the Son of Man did not return visibly at that time. So the meaning of “this generation” cannot be a reference to the time of the disciples or Luke.

Though some argue Jesus got this detail of timing wrong, more likely he had another meaning of “generation” in mind. (1) Some argue that this word refers to a race, the Jews, though this meaning is unprecedented. (2) Another option argues for a reference to “the generation of humanity” as a whole or to the evil generation of humankind. In other words, the end will come before humanity is destroyed. Such a view is possible, though it seems a little unusual to give the phrase this force. (3) Still others argue that “generation” is not a term of time but of quality. That is, Jesus is saying that “this generation of the righteous” will not pass away. Again, this view is possible, though it too represents an unusual reading of the word “generation.” (4) The view preferred here is that the “generation” that sees all these things refers to the generation present in verse 25. In other words, those who see the beginning of the end in the cosmic signs will see the arrival of the decisive era in the Son of Man’s return. Once the events of the final act commence, they will take place rather quickly.17

Jesus is so certain that what he is saying is true that he argues that creation will pass away, but not his words (v. 33). The discourse is designed to inform and encourage faithfulness. To do so, what he declares about vindication must take place. Jesus’ disciples can count on that fact.

Jesus then continues to warn the disciples to be sure that the day does not take them unaware like a trap. That means that “dissipation, drunkenness, and the anxieties of life” should be avoided. Their hearts should not be weighed down in light of their eventual redemption. What Paul calls the “blessed hope” of our redemption by God is something that should encourage us to live wisely before God, with a degree of detachment from the events of life that often do weigh us down (Titus 2:11–14).

When the Lord does come back, everyone will be faced with the reality of his return and his powerful presence. Some will be ready for it, while others will be surprised. Jesus calls his disciples to “be always on the watch” in looking for his return. This is a present imperative, meaning that our attentiveness should be ongoing. We must pray in order to escape what lies ahead, both short term in Jerusalem and long term in the end (Jerusalem is mostly in view up to v. 19; the end is the major topic after v. 23). The ultimate goal is to “stand before the Son of Man” (cf. 12:8–12). All those who identify with the Son of Man will stand in that day.

Luke ends this section by noting that Jesus taught at the temple each day and slept at the Mount of Olives at night. Every morning the people gathered to hear him, and he had a great opportunity to teach and preach the hope of promise. But this was stopped short by the events Luke now turns to narrate. There is nothing ahead of Jesus now but the cross.

Bridging Contexts

IN THINKING THROUGH how this text addresses our era, several questions need attention. In the original meaning section we tried to delineate carefully how this text addressed both short-term and long-term issues.18 The issues of persecution and false messianic claims span the centuries. They remain as possibilities for the saints as long as the final vindication has not yet arrived. Only one main feature has changed: The Jewish character of the persecution of Christians is for the most part no longer with us. Opposition to the gospel comes from variety of corners, but being brought before synagogues is not one of them. Only those who come from Jewish roots might see something like this in terms of rejection. With that exception, as a “typological” or “pattern” text, this passage addresses the entire period from the time Jesus spoke until he returns. His followers live in a world where he is not physically present and where rejection and suffering may well come with the decision to believe.

Jesus’ discourse here serves to reassure believers that God is advancing his plan. The events of A.D. 70 show, as we look back at them, that God was, and still is, directing the affairs of the human race. Those events include calls to faithfulness and warnings about judgment. The severe character of the judgment reveals how serious God is about sin and unfaithfulness. As painful as the fall of Jerusalem was, it is nothing compared to the judgment to come. This feature gives this text its theological power. Our culture tends to minimize the authority of God to punish unrighteousness. Yet that theme is one of the more important notes raised in this passage.

When it comes to God’s predicting the future, our culture has a love-hate relationship. On the one hand, the popularity of astrology and other strategies of reading the future show how entranced people are with the prospect of things being fated. On the other hand, many view detailed predictions of doom with some skepticism. They question whether Jesus made any such predictions, since they limit him to a role as a religious teacher of wisdom. If Jesus is a prophet, it is not because he predicts but because he convicts and calls us to love. This is a one-sided view of him. This text is significant because it shows how Jesus testified to a coming judgment and a future vindication of the saints. His life and death are much more than a moral legacy. He will return to judge, and that judgment is serious business.

The promise of final vindication comes with an important corollary. The church is not called to enforce dominion on those around it; rather, we as a community will suffer as Christ did, until he returns. To forget we bear a cross and not a sword in this era is to abandon a basic aspect of our calling: to proclaim, reflect, and serve Jesus. Only in the end will we be rescued from pain and rejection. Theologies that promote the triumph of the church outside the return of Jesus forget where the source of vindication resides. He is the one who brings the victory, not we. Those who are not prepared to stand as witnesses before the world, which does not understand him, do not understand the call God gives to his church.

One final feature is important to note about the teaching on the end times. It is specific enough to keep us watching, but general enough that we should never succumb to the tendency to predict exactly when Jesus will appear. God wants us to watch diligently, but such a watch does not mean he desires the church to figure out exactly when he will return. When the disciples posed such a specific question to Jesus in Acts 1:6, he answered by telling them to mind their own business and live out their calling faithfully in the power of the Spirit. It was not for them to know “the times or dates.” We know he is coming back for us, and we should keep watching with anticipation. In the meantime, there is plenty of work for the church to do.

Contemporary Significance

THIS PASSAGE TELLS us something about God, about Jesus, about Israel, and about ourselves (both unbelievers and believers). We will consider the applications for each one of these.

(1) Twila Paris wrote a popular song whose title beautifully proclaims “God Is in Control.” This is an important message in an era with so much human chaos. To that biblical message should go the addendum that his timing is his own. Sometimes we get impatient with God’s control and timing. Like the psalmists, we complain that God does not hear the cries of his people and that evil seems to be victorious. Jesus in this discourse asserts God does control the direction of history. He calls us to be patient and to use our time in presenting the gospel of God’s grace to others.

This text also reveals the righteousness of God. When he judges, his judgment will be comprehensive. No defense lawyer will sit at the celestial table to argue the merits of our case on the basis of our own righteousness. The only righteousness that will triumph is that of Christ. Thus, a decision to be without God and go one’s own way means missing the opportunity for eternal salvation that God has so graciously provided through Jesus.

(2) We have already noted that this text reveals a side of the prophetic Jesus we tend to underestimate. On the other hand, it is all too easy, as church history teaches us, to get excessively enthralled with predicting the end. Eschatology is but one topic of theology. It is an important one because it sets a perspective for current events and reminds us that the present and past are not all there is to life. But neither should we become so preoccupied with the future that we lose sight of our calling in the present. Jesus taught about the end, but he did not major in it. He longed to lead people into a healthy relationship to God in the here and now. We must constantly watch, but only in a way that serves God honorably so that Jesus’ return is a reason to rejoice without shrinking back. We must live ethically in this world. According to the apostle John, contemplating Christ’s return purifies us (1 John 3:3).

(3) The lesson for Israel is a call to reflection. Why did she lose her precious temple centuries ago? With love and tears (cf. 19:41–44), the church proclaims that she missed her time of visitation. In doing so, she became an example to herself and to all of the painful price of turning away from God’s call. It is hard to read these constant declarations of Israel’s fate and not feel a deep sense of sadness for a great moment missed. Yet her national story is no different than the story of anyone who chooses not to respond to the call of God’s grace.

In her persecution of God’s children, Israel paved the way for her own judgment in A.D. 70. Jesus teaches that the measure by which one measures will be the measure received in judgment. The standard held true for the nation, but the lesson was not for her alone.

(4) Anyone reading the details of this discourse or the book of Revelation knows how graphic and horrifying the end-time judgment is. These sections cause us to ponder where we stand before God. I cannot count the number of seminary students I have had whose testimonies have roots in considering their mortality and accountability before a God who will judge the unrighteous. Many first became open to the possibility of a relationship with God by contemplating what life without him might mean. Our world often downplays such accountability, as if no judgment will ever occur. But God has provided through Jesus the means whereby we can gain forgiveness for any wrongs we have done. We cannot provide for our own salvation. The road of proclaiming one’s own self-righteousness was the road the Jewish leadership had taken, and this text makes it plain where Israel ended up. The warning to us is not to make the same mistake.

(5) Finally, what does this text say to believers? We must keep watch, stand fast, and trust God’s timing with the reassurance that one day our deliverance will surely come. Events may be painful, for even our families may oppose us and hostility can reach the limit. Whether we think of Stephen in Acts 7 or Jim Elliott in South America, commitment to Jesus throughout the centuries has occasionally led to intense opposition and even to the sacrifice of the most basic of gifts, that of life. Christ’s followers need to have resolve to endure, a resolve that grows in the face of the assurance that God will indeed do what he has promised. He will vindicate his children. Thus, we must continue to walk with trust. Trust means continuing to hope in what we cannot see (Heb. 11:1). Yet even though we cannot see it, we can see Jesus, the author and defender of our faith, who promises that one day he will return for us in great power and glory. So looking to him, we serve and wait with great expectations.