The passage
      v25-26. The disciples had asked Jesus what would be the signs leading up to the destruction of Jerusalem. He gave them two signs, one being Jerusalem surrounded by a foreign army, and the second, the shaking of the "sun, moon and stars" - the shaking of powers and authorities on earth and in heaven. Signs are for those with eyes to see, yet, even then the unwary believer may easily miss the sign. This sign does not really concern cosmic disturbance, or natural calamity, a sign easily seen by all. On the earthly level it is a sign of political distress under the mighty hand of God, Isa.13:10, Ezk.32:7, Jol.2:10-11. Although open to different interpretations, this sign is most likely realized in the preaching of the gospel to the ends of the earth. For Jesus' generation, the sign was fulfilled when the gospel reached Rome.
      v27. The proclamation concerning the coming of the Son of Man is what actually shakes the powers and authorities. Jesus' "coming in the clouds" is a coming to heaven, or from our perspective, an ascending to heaven to reign, Dan.7:13. As Lord of heaven and earth, Christ is bringing all things into subjection to himself. Stephen, in a vision, witnessed this "coming", Act.7:55-56. So, the Son of Man's coming, his enthronement, is displayed through the gospel-mission of the church.
      v28. The sign of the "sun, moon and stars", of the shaking of all power and authority through the preaching of the gospel, reminds believers that their liberation draws near. This was true for the apostles, and it is also true for us.
      v29-31. As new sprouts on the fig tree tell us that summer is near, so the presence of these signs tell us that God's eternal reign is bursting in upon us. The early Christians witnessed Jerusalem surrounded by armies and the movement of the gospel from Jerusalem to Rome. They witnessed the signs and knew well that the end of the restored kingdom of Israel was at hand. History tells us that the believers fled Jerusalem before its destruction by Rome in 70AD. These same signs will herald the end of our age and the realization of the kingdom of heaven. Let us pray that we too will be able to read the signs in that day.
      v32-33. The apostles did indeed witness the fulfillment of Jesus' words. Again, we need to be reminded that Jesus' prophetic words have different levels of fulfillment; they apply to our age as well as to the church in the first century.
      v34-36. Jesus warns his disciples to be alert. These words warn us to not get caught up in worldly interests such that we take our eyes off Jesus. The last days will be devoid of faith and many believers will be carried away with the cares of the world. We need to pray that God will give us clear insight such that we are not lead us away from Christ. In the end, only those who continue to trust in the Son of Man will stand with him in the last day.

The shaking of heavenly bodies
      It is by no means easy identifying how the sign of the shaking of the "sun, moon and stars" will find fulfillment in these last days. Although we think of cosmic dissolution, the sign really concerns a divine shaking of powers and authorities, both geopolitical authorities and those dark powers in heavenly places. This shaking is even now, but there is an implication that as the final day approaches, the pride of national sovereignty and the schemings of dark powers will retreat before the witness of Christ's people. Persecution will go hand-in-hand with this shaking. Of course, only those with eyes to see will see it. The rest will be carried away by the glory of the "angel of light." All we can say is that when the day dawns, the children of faith will know it.
      The purpose of these sayings of Jesus is not so much to prompt a reading of signs, but rather a renewing of faith. There are a number of motivators for the Christian life, and the return of Christ is one of the more powerful.
      The danger we face in our Christian walk is that of secularization. Both the believer and the church can get caught up in the "anxieties of life." This is particularly so today for the church, faced as we are with declining attendees and constricting budgets. It's very easy to rely on pragmatics rather than theology, easy to rely on marketing and management programs rather than faith in God's sovereign grace. Once a church gets into networking programs, rather than the straightforward communication of the gospel, it has moved its members from faith to works. We stand approved before the coming Son of Man, not by anything we do, but by a gift of God's grace appropriated through faith. If we have taken our eyes off Jesus and begun to focus on doing rather than receiving, then we face the danger of rejection on the day when we stand before our coming Lord.
      There exists a real danger that we may not "be able to stand before the Son of Man". God's gracious acceptance of we rebels, through reliance on Jesus, is the way we stand. "Be careful" not to lose sight of this truth.

      Having spoken of the destruction of Jerusalem, the disciples ask Jesus "what will be the sign that this is about to take place?" Jesus goes on to outline the non-signs (preliminary signs?), dreadful portents and persecution, and then identifies two signs that herald the end, "Jerusalem surrounded by armies" prior to its "desolation" (unambiguously described in Luke) and "signs in the sun, the moon and the stars."
      This second sign, our passage for study, seems unrelated to the sign of Jerusalem surrounded by armies. The passage, v25-28, is usually regarded as describing the cosmic events that lead up to Christ's second coming, although v32, "this generation will not pass away until all these things have happened", defiantly opposes such an interpretation.
      The "signs in the sun, the moon and the stars", the sign of the shaking of the powers, the sun being darkened etc., derives from Isa.13:10, Ezk.32:7, Jol.2:10-11. Although often treated literally, the words simply image God laying his hand upon the powers and authorities that control human affairs, both geopolitical and spiritual. This shaking is realized through the Spirit empowered Word of God, Isa.28:13.
      So, for Jesus' generation, the second sign is probably the worldwide proclamation of the gospel, and in that proclamation all power and authority, in heaven and on earth, is shaken to its core. For the apostles, the sign is realized when the gospel reached the ends of the earth, that is, when it reached Rome.
      The two signs, therefore, that herald the destruction of Jerusalem, are: Jerusalem set upon by invading armies (AD70) and the worldwide proclamation of the gospel (the gospel reaching Rome).

      Jesus' prophecy concerning the destruction of Jerusalem is presented in typical prophetic style. In the first place, the language has a touch of the apocalyptic about it. The Biblical prophets always employ powerful imagery. Second, although the prophet always addresses his own generation, his words also apply to future generations.
      So, following such interpreters as Graham Goldsworthy who tie Biblical prophecy to the theology of the kingdom of God, we are best to understand Biblical prophecy as layered, such that Jesus' words apply, not just to his own generation, but also to ours and the age to come. Judgment on Jerusalem images judgment in the last day. Similarly, both the sign of Jerusalem set upon by surrounding armies, along with the shaking of heavenly powers, are now/not yet signs. Fulfilment for Jesus' generation was but a taste of the future, of coming desolation, tribulation and glory, of earthly and cosmic strife and of the glorious revealing of the Son of Man in that awful and dreadful day.
      Of course, in our age, we would love to define, not just the events surrounding the last day, but the preparatory signs, yet probably the best we can say is that when the time comes, the "watchful" believer will easily read the signs. We are reminded of the Christians leaving Jerusalem around 68AD, in the face of the advancing Roman armies. They were condemned for abandoning the revolution, but they had read the signs. The Jerusalem church was saved from that dreadful day and was reestablished in Pella, across the Jordan.

      Finally, any attempt to break open this passage requires at least some understanding of what Jesus means by the "coming of the Son of Man." It is most likely that this "coming in a cloud" derives from Daniel 7:13. The trick is to realize that the "coming" is viewed from heaven, not earth. That is, Jesus' coming is to the Ancient of Days, to heaven, not to earth. What "the nations", "the powers of the heavens", witness is the Son of Man ascending, entering the heavenly throne-room and taking up his eternal reign. The "coming in a cloud", prophesied in Daniel 7:13, simply describes Jesus' ascension and glorification, his coming to heaven to reign over all powers and authorities, on earth and in heaven.
      None-the-less, it is still appropriate to speak of Jesus "coming" to earth in the last day, a coming to judge all flesh, in fact, all acts of divine judgment can properly be termed as a coming. The most significant of such comings being the destruction of Jerusalem by the Babylonians and later, the Romans. Even the destruction of Sodom and Gemorah can be properly described as a coming of God, a coming in judgment. cf. "The Five Comings of Jesus", D.B. Knox, The Reformed Theological Review, vol. 34, #2.
      The most difficult feature concerning Christ's coming is its alignment with earthly time. Although a touch schizophrenic, we are best to understand Christ's enthronement in heaven as outside of earthly time. Christ's enthronement, and thus our eternal reign with Christ, Eph.2:6, along with the subjection of all powers and authorities under Christ, is a now reality. Yet, what the thief on the cross experienced "this evening", and Stephen witnessed while he was being stoned, still lies in the future for us. The "now" of our being seated with Christ in the heavenlies is held in tension with the "not-yet" of our resurrection in the last day. Both are true, a warp in time, a glint of kindness in the eyes of the Ancient of Days.
      So, the coming of the Son of Man to the Ancient of Days is a now reality which is imaged in comings that range back and forth in human history. We have witnessed the consequences of the enthronement of the Son of Man in human history, and we will witness it again in the future. For believers, Christ's coming, his enthronement, realizes "the kingdom" and our "redemption", both past, present and future.

v25
      kai "-" - and. Possibly "then", identifying the Gentile / gospel era that follows the destruction of Jerusalem, v20-24, but more likely "and", that is, "and also there will be signs ..."
      thV ghV "the earth" - "The whole world."
      eqnwn (oV) "nations" - nations, Gentiles, peoples. "Among the heathen", Goodspeed, pushes in the right direction, since "nations" is a bit too specific. The word can describe geopolitical groupings, but also language groupings, tribes, and thus, broad human associations, so "all people will be in anguish."
      "will be" is supplied.
      thV sunoch (h) "anguish" - distress / tormented / trapped.
      en aporia/ (a) "in [anguish and] perplexity" - in perplexity, doubt, uncertainty [of sound, sea and wave]. "The nations on earth will be afraid of the roaring sea and tides, and they will not know what to do", CEV.
      hcouV qalasshV kai salou "the roaring and tossing of the sea" - the sound of sea and surf. Allusion to Psalm 46:3. As noted above, Jesus' figurative language (at times, apocalyptic) serves to describe the shaking, undoing, of all power and authority, human or otherwise. The use of a sea image is particularly useful since the Jews had an abiding dread of the sea. "At the roar of the surging sea", Phillips.

v26
      apoyucontwn (apoyucw) gen. pres. part. "will faint" - fainting, being discouraged, disheartened. Hapax legomenon, once only use in the NT. Literally, to stop breathing, "swooning", Moffatt. A genitive absolute, usually translated as a temporal clause, "while people will be fainting", Barclay.
      apo + gen. "from [terror]" - from, by, since. Probably expressing cause, "because of."
      fobou kai prosdokiaV (a) "terror, apprehensive of]" - fear and expectation. The shaking will cause "panic and foreboding", Moffatt. Possibly a hendiadys where a single idea is being expressed in two words joined by "and", kai. "Fearful expectation", TH.
      twn epercomenwn (epercomai) gen. pres. part. "of what is coming" - of the things coming upon. "Of what is happening", CEV.
      th/ oikoumenh/ dat. "the world" - "In the whole inhabited world."
      gar "for" - for, since, because. This explanatory conjunction can be handled by starting a new sentence to support the previous sentence, so CEV, or translated with a "for", "for you see, the heavenly powers will be shaken."
      dunameiV twn ouranwn "the heavenly bodies" - powers of heaven. The NIV understands the phrase as referring to the stars. Not referring directly to earthly authorities or powers, nor heavenly angelic powers, but rather cosmic bodies, planets, stars... None-the-less, for the ancients, the stars / planets of the night sky are, or are associated with, heavenly powers and authorities. "The powers of the heavens will be shaken", NRSV.
      saleuqhsontai (saleuw) fut. pas. "will be shaken" - As noted above, the image of cosmic shaking, illustrates the shaking of all power and authority, in heaven and on earth. Specifically, these powers are shaken as the ascending ("coming") of Jesus passes through their domain and takes up rule over them. "Will be violently shaken."

v27
      kai tote "at that time" - and then. The time signature is debatable, so as NIV, or "some time later." It is likely that the events are contemporaneous, so NIV.
      oyontai (oJraw) fut. "they will see" - Who are the "they", the powers of heaven, or the nations? The verb is best viewed as an indefinite third person plural, so "people will see."
      ton uiJon tou anqrwpou "Son of Man" - son of man. Jesus' self designation for the messiah, the Daniel messiah who comes to the Ancient of Days to receive an eternal kingdom.
      ercomenon (ercomai) pres. part. "coming" - As noted above, Daniel makes it clear that the view of Christ's coming is from heaven, not earth. Jesus comes to heaven to reign. Of course, such a coming heralds the end times. It is this reality that gives urgency to the proclamation that "the kingdom of God is at hand." So, Christ's "coming" to heaven to reign is what "people / powers" witness in the gospel and is what takes their breath away, for it heralds the dissolution of all powers and authorities.
      en + dat. "in [a cloud]" - in, with. Matthew has "on/upon the clouds of heaven"; note, "clouds" plural. Luke stays with the singular. Mark has "in clouds." Daniel has "with the clouds." "With" implies accompaniment, whereas "in" puts more stress on the one coming within the cloud. None-the-less, "in / with / on / upon" presents much the same image. The image of a cloud, of course, serves to remind us of the divine presence.
      meta + gen. "with" - Probably in the sense of "in company with", Christ's "coming in a cloud is associated with much power and glory."
      pollhV adj. "[power and] great [glory]" - much, many [power and glory]. This description of the coming of the Son of Man is expanded in 9:26 where we are told "he comes in his glory and the glory of the Father and of the holy angels." Unlike Luke, who uses the genitive "of the holy angels", Mark uses the preposition "with": the Son of Man "comes in the glory of his Father with the holy angels." Should we read Luke's genitive as one of association? So, is "many / much" (rather than "great") of the "power and glory" referring to the glorious and powerful angelic army accompanying the Son of Man to his throne? If so, who makes up this massive crowd, who are these angels, or properly, these messengers of God? Is it possible that we are this great crowd? The "many messengers" are the last-day resurrected believers, coming with Jesus to the Ancient of Days, gathering to witness Jesus ascend to his throne and reign in glory. Yes, there is a now/not yet time problem here, but of course, there always is and always will be!

v28
      Note the parallel verse in Mark 13:27 (Matt.24:31). Nolland suggests Luke is drawing on his own original source, but none-the-less, Mark's words may well serve to exegete what Luke means by "redemption." Taking "angels" to mean "messengers" and understanding the messengers as messengers of the gospel, evangelists, then the calling out of the elect is achieved by gospel preaching, the sounding of the trumpet, the same clarion call which will raise the dead in the last day.
      arcomenwn (arcwn) pres. part. "when [these things] begin" - beginning. A genitive absolute, therefore probably forming a temporal clause, as NIV.
      toutwn "these things" - What things? Surely the signs, although Bock argues for "the Son of Man's appearance with cosmic signs."
      anakuyate (anakuptw) aor. imp. "stand up" - stand erect. The aorist expressing immediate action. Possibly "look up", Moffatt, but more likely as NIV.
      dioti "because" - Indicating cause or reason. We can stand confidently upright, rather than cower in fear, "because" our redemption is near.
      hJ apolutrwsiV (iV ewV) "redemption" - release of something gained by the payment of a price, therefore liberation, deliverance. As is evident in this whole passage, the interpretation of each element, such as here with the word "redemption", is determined by our understanding of the time sequence in this prophecy. If, for instance, we have taken v35 literally, along with Lightfoot and his ilk, then the "redemption / deliverance" is from the persecution of the Jewish rebels and the Roman armies around AD70. If, on the other hand, we regard that v25 and following, addresses the future return of Christ, then either we are looking at "deliverance" from the great tribulation, or "redemption" in eternal terms. Following the note above, we may opt for a layered "deliverance" from the "desolation", both the destruction of Jerusalem and the tribulation prior to the coming of Christ. Possibly simply "redemption", as presently offered in the gospel of grace.
      eggizei (eggizw) pres. "is drawing near" - draws near. In terms of approaching a particular reference point, here probably in time terms; "you will soon be set free", CEV.

v29
      parabolhn (h) "parable" - Parable in the sense of illustration, rather than riddle, ie. a kingdom parable. The "lesson" supports Jesus' teaching that the signs of the coming "desolation" will be easily understood, namely, the gospel reaching the end of the earth (Rome) and Jerusalem under siege. "He told them a lesson from nature", Bock.
      idete (eidon) aor. imp. "look at" - behold, see, look at. Mark has "learn from" and this is probably the sense Luke intends by his "look at."

v30
      oJtan + subj. "when [they sprout leaves] - when [they spout]. Forming an indefinite temporal clause, as NIV.
      bleponteV (blepw) pres. part. "you can see" - seeing. Adverbial participle, consecutive, expressing the result of the sprouting. With the adverb "already", untranslated, possibly "as soon as you see."
      apo "for [yourselves]" - [seeing, you know] from [yourselves]. That is, "you are able to work out for yourselves without anyone telling you."
      oJti "that [summer is near]" - Here expressing content (epexegetic); "the fact that."
      hdh "-" - already. Used twice in this verse expressing immediacy. "Summer is now near", NJB.

v31
      ouJtwV kai "even so" - and thus, so. "In the same way also, you, when you see these things happening", Nolland.
      uJmeiV "you" - Who, the disciples or the crowd? Most likely the disciples are intended.
      oJtan + subj. "when you see" - Again forming an indefinite temporal clause.
      tauta "these things" - The signs, those things which signal that the kingdom of God is near.
      ginomena (ginomai) pres. part. "happening" - becoming.
      oJti "that" - Again epexegetic.
      hJ basileia tou qeou "the kingdom of God [is near]" - Note Mark "know that he/it is near, at [the] doors", ie. The rule of God (the kingdom of God), or the Son of Man (unlikely to be the "desolation", so Lane). Luke is obviously referring to the consummation of the kingdom, the realization of God's eternal reign in Christ. Of course, the kingdom can be "already" with us, in the sense of inaugurated, a now reality, but it is also a future hope, a not-yet reality. As noted above, the problem we face with a now / not-yet kingdom, packaged within created time, is not faced in the heavenly domain which lies outside of time. So, in eternal terms, the kingdom is already consummated, Christ has come into his heavenly domain, such that even now God has "raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the ages to come he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus", Eph.2:6-7. This dichotomy is but a moment within God's sovereign grace, 2Pet.3:8.
      egguV "near" - Spatially near, or in temporal terms? Probably near in time terms. The same thought is in Mark, "at the door."

v32
      amhn legw uJmin "I tell you the truth" - Always a reinforcing statement, "truly I say unto you."
      oJti "-" - Identifying content: the important truth.
      hJ genea auJth "this generation" - Given the numerous eschatological interpretations of this passage, "this generation" has been given the sense, "the last days generation", "the Jewish race", "the Christian church" .... Surely "this generation" simply means Jesus' contemporaries.
      ou mh + subj. "[will] certainly not [pass away]" - [may] definitely not [pass away, cease to exist]. Double negative reinforcing Jesus' denial. Expressed positively, "these things will certainly happen within the life-time of this generation", Barclay.
      eJwV an + subj. "until" - until [may occur]. Serving to introduce an indefinite temporal clause.
      panta "all these things" - all. The "these things" is assumed, and properly so since Mark has "all these things", but we are again left wondering what makes up the "all". Presumably it is again the signs, but there are other possibilities. For example, Geldenhuys argues that the "all [these things]" refers specifically to Jesus' predictions concerning the destruction of Jerusalem in 70AD and not the "dreadful commotions" "before the end of the age."

v33
      ou mh "[will] never [pass away]" - [will] by no means [pass away]. Double negative again reinforcing Jesus' denial. Expressed positively, "the sky and the earth won't last for ever, but my word's will", CEV.

v34
      It is easy for a believer to slip into the business of living such that we fail to read the signs of Christ's coming, or even worse, drift in faith such that we are fail to join with the Son of Man in the day of glory.
      prosecete (prosecw) pres. imp. "be careful" - pay attention to, keep on the lookout for, be alert for, be on guard against. The present tense expressing the idea of a constant state of alertness.
      mhpote "or" - lest.
      barhqwsin (barew) aor. pas. subj. "will be weighed down" - may be burdened. Futuristic subjunctive. The sense is of our minds ("hearts") becoming insensitive, such that spiritual insight is dulled. "Be careful not to let your minds be dulled", Barclay.
      merimnaiV biwtikaiV "the anxieties of life" - the worries of life. An obstacle of spiritual insight, Rom.13:13, Gal.5:21.
      episth/ (efisthmi) aor. subj. "[that day] will close" - may come upon suddenly. "Will suddenly catch you like a trap", CEV.
      aifnidioV adj. "suddenly" - Best in the sense of "unexpectedly".
      "like a trap". Some translations attach this phrase to the end of this verse, so NIV.

v35
      gar "for" - Although unlikely, this verse may be read "It will close like a trap on all people on earth", NCV. This is possible as some manuscripts place the preposition "for" in front of the verb "will come (will close)." The sense being that all people face the trap. Most translations follow the reading where the preposition "for" follows the verb "will come", so NIV. "Trap" is then read with verse 34. The sense is then that the "day" comes on all people, but it will only trap/snare those believers who have failed to be alert.
      epeiseleusetai (epeisercomai) fut. "it will come [upon]" - will close/fall [upon]. "For that day will assault everyone who lives on the face of the earth", NAB.