Luke

21:25-38

The culmination of Messiah's mission, 19:45-24:53

1. The Messiah and the Temple, 19:45-24:53

vi] Signs of the new age and the end times, 2. 21:25-38

Our passage for study consists of an oracle (the sign of the shaking of the nations) v25-28, a parable (the parable of the fig tree) v29-31, a sure saying v32-33, and finally, an exhortation on watchfulness.

Having spoken of the destruction of Jerusalem, the disciples ask Jesus "when will this be ("within this generation") and what will be the sign that this is about to take place ("Jerusalem surrounded by armies")?" Jesus goes on to outline the non-signs (preliminary signs?), dreadful portents and persecution, v9-19, and then identifies the sign that heralds the end, "Jerusalem surrounded by armies" and the tribulation associated with that time, v20-24.

Verses 25-28, 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. Consisting of a series of allusions to prophetic texts, Jesus gives an apocalyptic revelation depicting the destruction of the temple/Jerusalem associated his own enthronement ("coming") at the right hand of the Ancient of Days to receive glory, honor and power. So, the prophecy concerns the destruction of the temple/Jerusalem in 70AD.

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. 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 the temple images judgment in the last day. Similarly, both the sign of Jerusalem set upon by surrounding armies, is a now/not yet sign. 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. Such, of course, primarily depicts judgment.

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 and is thus good news. For those the rest it is bad news.

Jesus now uses apocalyptic language to describe an earth-shattering event, v25-26. As noted above, the actual event is in dispute, but given the disciples' question and the logical sequence of the events described, with the conclusion "this generation will certainly not pass away until all these things have happened", then obviously the destruction of the temple/Jerusalem is the subject. The verses are not exact quotations from the prophets, but certainly pick up on "the common stock of apocalyptic terminology used in Jewish writings both of political upheaval and of the end of the age, cf. Isa.13:10, 34:4, Ezk.32:7, Am.8:9, 4Ez.13:30ff", Ellis. The texts allude to a cataclysmic intervention of divine judgment against the unrighteous. Although the prophets commonly used this type of cosmic language when depicting judgement upon the enemies of Israel, Jesus now turns it onto Israel itself.

kai "-" - and. Possibly "then", identifying what follows the tribulation, namely the destruction of the temple.

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 powers and authorities. 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.

Jesus' use of prophetic apocalyptic language to describe the destruction of the temple continues, cf. Isa.13:6-10, 34:4, Dan.8:10, Hag.21:21.

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 what is coming]" - 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. The participle functions as a substantive. "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. As noted above, this time it is the temple/Jerusalem that is shaken. "Will be violently shaken."

Jesus continues in apocalyptic mode, alluding to Daniel 7:13-14. The destruction of the national life of Israel, just described in the terms of a cosmic shaking, is consequent on the coming of the Son of Man. Jesus, as the mysterious Son of Man, comes to the Ancient of Days to receive authority and power such that all knees bow before him. The righteous reign of God, once evident in the national life of Israel, is now exercised in the corporate Son of Man, v27. The kingdom has come, v28.

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, as 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" - The participle is probably adjectival, "the Son of Man who comes ..." 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 his act of judgment on the temple.

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? It is likely 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. Of course, there is a now/not yet time problem here, but of course, there always is and always will be!

Note the parallel verse in Mark 13:27 and Matthew 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 "God's messengers", then the calling out and gathering of the elect is likely to be the image here, the gathering at the time of judgment. Again we have a now/not yet problem in that this calling out of the disciples occurred at the time the Roman legions moved against Jerusalem, it is achieved in our age by gospel preaching, and in the parousia by 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 events associated with the destruction of the temple, the primary sign being the surrounding of Jerusalem by military forces ("the desolating sacrilege", cf Mk.) , 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 are best to opt for a layered "deliverance" from the "desolation", both the destruction of Jerusalem and the tribulation prior to the coming of Christ. Of course, "redemption", as presently offered in the gospel of grace, should also be included since there is a sense, within the perspective of Biblical eschatology, that today is the last day.

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.

Read the evident signs and don't be caught out, v29-31.

parabolhn (h) "parable" - Parable in the sense of illustration, rather than riddle, ie. this is a teaching parable, not a kingdom parable. The "lesson" supports Jesus' teaching that the signs of the coming "desolation" will be easily understood, namely 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."

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]" - Introducing a dependent statement expressing what we can know; "the fact that."

hdh "-" - already. Used twice in this verse expressing immediacy. "Summer is now near", NJB.

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 events associated with the destruction of the temple, particularly the siege of Jerusalem.

ginomena (ginomai) pres. part. "happening" - becoming. The participle is adjectival, limiting "these things", "things which are happening."

oJti "that" - Introducing a dependent statement of perception expressing what "you know".

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."

Jesus finally answers the disciples' question from v 7, "when will this be?"

amhn legw uJmin "I tell you the truth" - Always a reinforcing statement, "truly I say unto you."

oJti "-" - that. Introducing a dependent statement of stating, what Jesus says to them, namely an 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]. A subjunctive of emphatic negation 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 events associated with the destruction of the temple, but there are other possibilities, eg. the "dreadful commotions" "before the end of the age."

ou mh + fut. "[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.

Jesus now moves into application and calls for watchfulness, v34-36. It is easy for a believer to slip into the business of living such that we drift in faith and so 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".

wV pagiV (iV ewV) "like a trap" - as a trap. Some translations attach this phrase to the end of this verse, so NIV.

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 remain alert. Of course, this translation raises questions on the issue of perseverance.

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.

agrupneite (agrupnew) pres. imp. "be [always] on the watch" - be alert, stay awake, be watchful, be vigilant. Along with the phrase "in every moment (always)" underlines the idea of "constant watchfulness", in the sense of a sentry on guard in a watchtower being always alert. Note, it is possible that "always" modifies "pray", so "always praying", Williams, but constant watchfulness, as NIV, seems best. Watching for what? The signs of the end time again, or watching to our faith?

deomenoi (deomai) pres. pas. part. "praying" - praying. The participle is possibly expressing manner, how a person should keep alert; "be on the alert, praying at all times ..", REB, or possibly expressing purpose, "stay awake in order to pray", Nolland.

iJna + subj. "that" - Serving either to introduce a dependent statement expressing the content of the prayer, or as a final clause, "in order that", expressing the purpose of the prayer. Content seems best.

katiscushte (katiscuw) aor. subj. "you may be able [to escape]" - you may be able, have strength [to pass through safely]. Possibly "strong enough to come through", Barclay, but "able", as NIV, is better - praying for the ability to recognize the signs. The infinitive "to escape" is complementary.

tauta panta "all" - all these things. Again, "these things" are likely to be the the events associated with the destruction of the temple / signs / tribulation, rather than "all these dangers", Moffatt.

ta mellonta ginesqai "that is about to happen" - [all these things] being about to happen. The substantive participle with the infinitive expressing a simple future tense, "to come", Moffatt; "that you may be able to recognize these future signs."

staqhnai (iJsthmi) aor. pas. inf. "that you may be able to stand" - to stand. The aorist is possibly ingressive, where the emphasis is on the beginning of the action, so "take your stand." Again the infinitive is complementary, completing the sense of "you may be able."

emprosqen "before [the Son of Man]" - before, in front of. Often viewed as a negative image, ie. standing in the dock ready to be judged, but the image can also be a positive one. It can denote a believer's "successful negotiation of the trials of the eschatological period and safe arrival at the place of abiding security", Nolland. "In the presence of the Son of Man", Barclay.

Luke Introduction

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