Luke 21
BolesLuke 21:1-4
- THE WIDOW’S MITES
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 statements that he uttered on the cross. The Pharisees and Sadducees had been defeated and had withdrawn from the scene, and even the disciples were at some distance as Jesus sat alone by the treasury.
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.
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 contributions 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,” hut “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.
Luke 21:5-38
- OF ;
THE COMING OF CHRIST
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 variously 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 Jerusalem 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.
5, 6 And as some spake of the temple,—These verses were spoken as Jesus left the temple. Some of the disciples observed 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 ancient 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 he 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.)
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 coming 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 naturally 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 student.
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 he 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.
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 Jerusalem, 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 catastrophes; “great earthquakes,” “famines,” and “pestilences” shall afflict the earth and its inhabitants. Historians speak of several 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.
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 he because of Christ. The context seems to limit the persecutions 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.)
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 opportunity 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 disciples, purify their lives, and make of them more efficient witnesses for him.
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 disciples; 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.)
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 testimony 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.”
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 persecuted 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.”
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.
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.
21 Then let them that are in Judaea flee—Palestine during the personal ministry of Christ was divided into three divisions—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.
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.
24 And they shall fall by the edge of the sword,—The fearful 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 Jerusalem 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 he 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 prophecies. Those who find here a plain prophecy that Jerusalem will be rebuilt during a millennium, and then be reoccupied by the Jews, and have Christ come and occupy the literal throne and reign over the Jews in Jerusalem, have great difficulty in proving their interpretation to be the correct one.
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 approaching dissolutions. The powers and the forces of nature, the elements of the heavens, shall be shaken, agitated, and convulsed. (Hebrews 12:26.)
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.
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.
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.
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; Jen 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.)
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 he 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.
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 (Acts 2), while the overthrow of the Jewish state met its doom.
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 evening,” 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 ofttimes 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 Matthew, 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 questions, 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 this 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 relate 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 applied 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 portrayed 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 foreshadow 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 described by the same symbols and in the same words, cannot well be supposed rational or even possible.