Lucas 21
John MacArthur · Citado em PreceptAustin
Lucas 21
MacArthur writes "It is best to understand the generation of which Jesus spoke to be the one that will be alive when the signs come to pass. Just as the appearing of leaves on the trees indicates that summer is near, so also will those signs reveal to that generation that the coming of the Son of Man to establish the earthly, millennial kingdom of God is near. (SO FAR I WOULD AGREE) That also answers the disciples’ question that prompted the Lord’s discourse. Christ’s return will come soon after the appearance of the final signs. The final generation will be limited to those saved after the rapture of the church (THIS IS HIS POINT ABOUT WHICH I HAVE A QUESTION), which will take place before the tribulation begins." Comment: The problem with MacArthur's interpretation is that it does not really address the distinctive time phrase "will not pass away until all things take place." What does that phrase imply? In other words what is the sense of the time sensitive word "until?" Until means the generation (whoever they are) will exist until all these things have transpired and then they will pass away. If they are believers saved during the Tribulation after the rapture, how is it that they will pass away? And lest one have any confusion about what Jesus means using the phrase pass away, He uses the identical verb (parerchomai) in the next verse (Lk 21:33) not once but twice declaring heaven and earth will pass away. and adding His words will not pass away. So if "the final generation will be limited to those saved," as MacArthur proposes, how is it that they will pass away? This does not make sense because most conservative commentators (including MacArthur) believe the believers saved during the Tribulation and alive on earth when Jesus returns are the very ones who will populate the Messianic Kingdom which Jesus establishes. Do you see the problem with MacArthur's interpretation? If these believers pass away how can they pass into the Jesus' Millennial Kingdom. On the other hand, if one posits that this generation refers to an evil generation, it makes sense that they will pass away, because they will be taken from earth and to judgment (cf Mt 24:40-41 about which MacArthur comments they will be "taken in judgment just as in Noah's day.") All this to say, I think we all (including the one typing these words) needs to be humble and cautious about being absolutely dogmatic on topics such as this generation. Here is an excerpt from MacArthur's sermon - "Some people say that this generation means the bad people...in the sense of an evil generation. In the Septuagint, the Greek translation of the Old Testament, it’s sometimes used for the word dor (Strong's # 01755) in Hebrew which can refer to an evil generation or a righteous generation. And what our Lord is saying is, they’re going to be wicked people all the way till the Second Coming. Is that news? We don’t need affirmation that...they are going to be sinners until the end. It makes no sense, no point. There’s no point in saying they are going to be Christ-rejecters until the end, or there are going to be evil people until the end. (Sermon) (Bolding added) Comment on MacArthur's sermon statement: My question would be are there not also going to be believers "until the end"? His argument for excluding an evil generation could just as easily be applied to a believing generation. Or perhaps I am missing something in his logic. If so please email me about my errant logic and I will gladly revise these comments. Also the verb pass away as discussed below is often used to describe something (heaven and earth in 2Pe 3:10) disappearing or coming to an end. And as noted above even in the immediate context (Lk 21:33) this verb clearly speaks of "heaven and earth" passing away. That could hardly be said to be true of the believers who are alive when Christ returns. In sum, there seems to be some difficulty in resolving MacArthur's interpretation. Neil D Nelson agrees that Jesus' words clearly imply "that "this generation" will "pass away" at the Second Coming. Only the wicked belong to this type of people. This evil generation will be "swept away" in judgment and put into hell (Mt 24:39, 51). The righteous in contrast will inherit the kingdom and enter into eternal life in the presence of the Son (Mt 25:20-23, 34, 36). Therefore, "this generation" in Matthew 24:34 refers to an evil and faithless people guilty of resisting the messengers and the message of Christ. This view best aligns with the use of the phrase throughout Matthew and the purpose of Jesus in the discourse and the Gospel to prepare the disciples to endure the rejection of unresponsive humanity as they obediently serve Christ and others and thus ready themselves for the Lord's glorious return." (See more of Nelson's analysis) (2) Jesus was using the word generation as a qualitative term (as He had done numerous times in Matthew) and not as a quantitative term. Richard Mayhue - The pejorative view understands "generation" in the sense of referring to the category of rebellious, sinful people who have rejected God's truth and righteousness (cf. Mt 12:45; 23:35-36); this has an OT precedent in Dt 32:5, 20 and Pr 30:11-14. (See more detailed discussion) John MacArthur agrees that this interpretation is "linguistically possible" but he feels that "it does not fit the context and also would have been superfluous and pointless, because no Jew doubted that many unbelieving, ungodly people would be alive to be judged when the Messiah came. In the minds of most Jews, the essential work of the Messiah would be to deliver Israel from its ungodly oppressors. He could hardly judge the nations and put His enemies under His feet if they had already been eradicated." (MacArthur New Testament Commentary) Neil D Nelson argues "The major problem with this view is that it ignores the negative force of e genea aute ("this generation") throughout the New Testament and Matthew in particular and the moral use of the phrase in the Old Testament. The negative connotation of the phrase as referring to ungodly people united in their opposition to God's messengers is found in all previous uses of e genea aute (Mt 11:16; 12:39, 41, 42, 45; 16:4; 17:17; 23:36). The reader of the Gospel would naturally understand the phrase to have the same connotation in Matthew 24:34. This view (view #1) also ignores the implication that "this generation" will "pass away" at the Second Coming. Only the wicked belong to this type of people. This evil generation will be "swept away" in judgment and put into hell (Mt 24:39, 51). The righteous in contrast will inherit the kingdom and enter into eternal life in the presence of the Son (Mt 25:20-23, 34, 36). Therefore, in Nelson's view "this generation" in Matthew 24:34 refers to an evil and faithless people guilty of resisting the messengers and the message of Christ. This view best aligns with the use of the phrase throughout Matthew and the purpose of Jesus in the discourse and the Gospel to prepare the disciples to endure the rejection of unresponsive humanity as they obediently serve Christ and others and thus ready themselves for the Lord's glorious return. (See more of Nelson's analysis) As noted below, even highly respected commentators such as William Hendriksen and R C H Lenski (both of whom favor a 70 AD fulfillment of Mt 24:15ff), agree that this generation is a qualitative term, not a quantitative (chronological) term referring to a kind of generation, not a time of a given generation. In other words, they both agree that "this generation" is highly unlikely to refer to the generation that was alive at the time Jesus gave the Olivet Discourse the only interpretation that supports a preterist interpretation of Mt 24:15ff. The NET Note offers three possibilities for this generation - (1) Some take (generation) as meaning "race" and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term genea can have this meaning… (2) Generation might mean "this type of generation" and refer to the generation of wicked humanity… (3) generation may refer to "the generation that sees the signs of the end" (Mt 24:30), who will also see the end itself. While I agree the meaning of generation is controversial, my view is that the weight of Scriptural evidence most strongly supports the interpretation that Jesus was referring to the "type of generation" (see note of explanation below) that will witness the events beginning in Mt 24:15-note with the "revelation" of the Antichrist and ending with the "revelation" of the Christ in Mt 24:30-note (cp the two revelations - 2Th 2:8). Obviously, I believe the abomination of desolation in Mt 24:15-note is yet to stand in the holy place, the Temple. I am not a dispensationalist nor a preterist, but a literalist and a literal interpretation of Daniel 9:27-note calls for a 7 year treaty that is broken after 3.5 years, a specific event which has no past historical fulfillment in the first century. While the Hebrew of Daniel 9:27-note is difficult, this first portion of the verse is not difficult (i.e., the making and breaking of a covenant at the midpoint of seven years) and thus it gives the reader some very important truths to aid the understanding of Mt 24:15-note. Jesus clearly commanded the reader of Matthew 24:15 to direct his attention to Daniel. No, He did not specify Daniel 9:27 but that passage and Daniel 12:11-note (which from context of Da 12:1-note describes the same event as Da 9:27), are the writings in Daniel that most clearly relate to the abomination of desolation of Mt 24:15-note. And if one reads 2Thes 2:3-4-note, seeking a literal meaning, it is clear that Paul describes the revelation of a man who carries out an "abomination" in the holy place by taking his seat there and exalting himself over "every so-called god!" Even the ESV Study Bible note agrees that Paul is referring to the Antichrist. There is no Biblical or historical record that fulfills Paul's description in 2Th 2:3-4, so clearly it refers to a future event, an event which correlates perfectly with Jesus' warning of an abomination of desolation in the holy place in Mt 24:15-note! Note that this assessment is based on no one's system of theological interpretation! It is based on a literal reading of the text. It is only when one goes to the commentaries that one encounters considerable confusion. In fact, it is notable that none of the top five Matthew commentaries listed by Tim Challies or Ligonier ministries interpret Jesus' words in Mt 24:15-22 as descriptive of a future event. Do you think there might be some bias in their lists? It follows that if you consult those commentaries before you go to the Scripture, you will likely read Jesus' words in the Olivet Discourse with an inherent bias against a literalistic and futuristic interpretation. As I have attempted to demonstrate in the commentary notes on Matthew 24:15-34, any interpretation other than a literal interpretation encounters significant problems in trying to make a non-literal interpretation "fit." And so while I admit "this generation" in Mt 24:34 is a controversial phrase, it is patently (and intellectually) unfair to use one's interpretation of this phrase as a reason for jettisoning a literal reading of Matthew 24:15-22! "This generation" (with up to 6 possible interpretations!) should not be allowed to "trump" (be a decisive overriding factor) a literal reading of the "abomination of desolation" (Mt 24:15-note) a clear sign that will mark the starting point of the yet to occur, unprecedented time of the great tribulation (Mt 24:21-note). In fact the clear temporal association of the abomination of desolation with the unique great tribulation (When in Mt 24:15, Then in Mt 24:21-note Daniel 12:11-note), strongly supports a futuristic interpretation because the distress in 70 AD was not UNIQUE and especially falls well short of the Jewish distress in World War II (when up to 6 million Jews were killed). While one might say 70 AD foreshadowed the ultimate great tribulation, one cannot in all fairness interpret the great tribulation as fulfilled in 70 AD, unless one spiritualizes or twists the plain meaning of Jesus' words! In sum, this generation could refer to the evil type of generation that will exist until Jesus returned. Alternatively, MacArthur interprets it as the generation which would be alive at His Second Coming, an interpretation with which I would not strongly disagree. Hiebert seems to combine these two interpretations of this generation writing that "It seems best to preserve the natural meaning of generation as denoting the people alive at a given time and accept the view that the reference is to that future, turbulent, wicked generation that will see the actual beginning of those eschatological events." There is only one view that is the least likely and that is the view that this generation refers to the one that was alive when Jesus spoke these words! For example, how could one possibly explain what are clearly literal cosmic signs (Lk 21:25-26)? WHO WILL PASS AWAY? Will not pass away - As explained in the following discussion of until, the idea is that when all these things have taken place, then the generation will pass away (cp Mt 24:36-38, 39 = "took them all away", Mt 24:40, 41 = "one will be taken [evil into judgment], and one [regenerate, redeemed] will be left," Mt 13:41 = "will gather out of His Kingdom all stumbling blocks and those who commit [present tense = habitually] lawlessness"). In sum, the perverse, evil, unbelieving, adulterous Christ rejecting generation, will pass away (be taken into judgment) into hell and eternal punishment! But God will deliver a remnant of believing Jews (Ro 11:26,27-note) and believing Gentiles (Mt 25:31-41) who will not pass away but in fact will "pass into" the Messiah's Kingdom. Pass away (3928)(parerchomai) literally means to pass by (Lk 18:37), but here Jesus uses the verb figuratively meaning to come to an end, to disappear as the rich man in James 1:10, as the old things in those who have been born again (2Cor 5:17). Here are some other things that will come to an end (pass away) and thus will no longer be present Matthew 5:18 “For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished. Luke 16:17; “But it is easier for heaven and earth to pass away than for one stroke of a letter of the Law to fail. 2 Peter 3:10 But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up. Revelation 21:1 Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and there is no longer any sea. Until - Means up to the point in time. In context Jesus refers to "all these things." Nelson adds that "The word until means "up to the point at which and no farther" here, implying this generation (unlike Israel) will pass away in judgment at the Second Coming of Christ." Here are two uses of until in other eschatological passages… Mt 13:30 'Allow both to grow together UNTIL the harvest; and in the time of the harvest I will say to the reapers, "First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn."'" Comment: John the Baptizer described that woeful day when the harvest would be complete - ""His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire." (Mt 3:12) But UNTIL that day, it is still the day of salvation for all who would believe! Dear skeptical reader, do not delay, for you know not what tomorrow holds. Throw yourself on Jesus Who holds all of your tomorrows and will hold you until tomorrow is no more! Thank you Lord God. Mt 23:39 "For I say to you, from now on you shall not see Me UNTIL you say, 'BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!'" Comment: When will Israel make this declaration of love and loyalty? Not UNTIL the Messiah returns and "all Israel" (all that believe in Messiah, 1/3 according to Zech 13:8 = the believing ) is saved. Then the redeemed will cry out to their Redeemer the glorious words of Psalm 118:25! May that day hasten quickly Lord Jesus. Amen ALL THINGS All things take place - What things? Some say all these things up to but not including His return (described in Mt 24 because of Mt 24:33 where Jesus says "when you see all these things, recognize that He is near, right at the door.") And what would that still include? They would include the cosmic signs of Mt 24:29+ that lead up to His return and yet it is clear that they have not occurred. This creates an insurmountable problem for every commentary that says all of these events took place in 70 AD. CRITIQUE OF THE TOP RATED COMMENTARIES ON "ALL THESE THINGS" & "THIS GENERATION" Below are comments on some of the "top five" commentaries on Matthew as determined by Challies and Ligonier. As has been noted elsewhere (See critique of their interpretation of Mt 24:15), all of these commentaries hold to a "preteristic" interpretation of Matthew 24 and see the Roman Army in 70 AD as the fulfillment of the abomination of desolation in Matthew 24:15+. It is worthy noting that none of these "acclaimed" commentaries even mention the possibility that the abomination of desolation could be the Antichrist taking his seat in the Temple as described by Paul in 2 Thessalonians 2:3-4+! Craig Keener makes a fairly dogmatic statement that "the view (circulated mainly in current popular circles) that Matthew 24 addresses only a tribulation that even readers after 70 assumed to be wholly future is not tenable; Matthew understands that "all these things" (probably referring to the question about the temple's demise—Mt 24:2; Mk 13:4) will happen within a generation (Mt 24:34), language that throughout Jesus' teachings in Matthew refers to the generation then living (e.g., Mt 11:16; 12:39, 45; 16:4; 23:36; cf. Mt 27:25). Editorial comment: Keener is not correct in making the statement that generation always refers to "generation then living." Notice that Keener conveniently ignores Jesus' uses of "generation" that are used as an adjective to describe the quality or kind of generation (Mt 12:39 = "evil and adulterous generation," Mt 12:45 = "this evil generation," and Mt 16:4 = " evil and adulterous generation") Notice also that Keener does not reference Jesus' pithy pronunciation against the "unbelieving and perverted generation" in (Mt 17:17). In summary, Keener's argument that generation always refers to the "generation then living" simply cannot be substantiated from Jesus Own words! This is another example of interpretative bias because of the difficulties presented by interpreting "generation" as a kind of generation (or as the generation living when all these events occur). Keener would be forced to admit that the plain, normal reading of Jesus' words describes events which have not yet come to pass! Further, AD 70 was not "great tribulation, such as has not been from the beginning of the world until now, no, and never will be (Mt 24:21)." Though Josephus reported terrible atrocities, the tribulation Jesus was predicting here must be greater than the devastation caused by the universal flood in Noah's day to which Jesus in context directly compared the events of the end (Mt 24:37-39).24 Matthew 24:22 says, "if those days had not been shortened, no human being (flesh) would be saved."pasa sarx ("all flesh") is a technical term referring to all humanity nine times in the New Testament (Matt 24:22; Mark 13:20; Luke 3:6; John 17:2; Acts 2:17; Rom 3:20; 1 Cor 1:29; Gal 2:2-6; 1 Pet 1:24). "All flesh" here is not limited to Jews who died in Judea in the first century; rather it implies that all humanity would be extinguished in the future "great tribulation" as happened at the flood (except for Noah and his family), if not for God's intervention for the sake of His elect. Jesus here was speaking of an event much worse than AD 70. R T France (another of the top rated commentaries on Matthew) on Matthew 24:34 writes that "Those who interpret this passage as referring to the parousia must therefore either conclude that it proved to be untrue, or that this generation does not here carry its normal meaning. It has, for instance, been taken to mean 'the Jewish race', or 'unbelieving Judaism'. It is unlikely that such an improbable meaning for the noun would have been suggested at all without the constraint of apologetic embarrassment!" (Tyndale NT Commentary-Matthew) Editorial comment: France does not even attempt to defend his dogmatic statement that "It is unlikely that such an improbable meaning for the noun (genea - generation) would have been suggested." As discussed above Jesus Himself in this very Gospel used generation several times to describe the "kind" of generation (qualitative use not quantitative use) that would witness all these things, referring to it as "evil" in three different statements (Mt 12:39, 12:45, Mt 16:4). France's argument simply does not stand up to comparison with several of Jesus' earlier uses in Matthew of the word generation. William Hendriksen holds the view that Mt 24:15 was fulfilled in 70 AD and yet he concludes that "this generation" is a qualitative term and not a quantitative term. "By no means has it been established that the term "this generation" must be limited to contemporaries. It can also refer to "this kind of people"; for example, the Jews, at any time or in any age. Worthy of consideration in this connection are such passages as Dt. 32:5, 20; Ps 12:7; 78:8; etc., where the Septuagint (Lxx) uses the same word (genea) as is here rendered "generation," but evidently with a meaning that goes beyond "group of contemporaries." Thus even in the New Testament (see Acts 2:40; Phil. 2:15; Heb. 3:10), though the starting point may well be a reference to the people of that particular day, this may not be the entire meaning. So also probably here in Mt. 24:34. (Exposition of the Gospel According to Matthew, Baker Book House, 1953-2001, New Testament Commentary) R C H Lenski who also holds a 70AD fulfillment for Mt 24:15 agrees with Hendricksen on the interpretation of "this generation" as kind of generation: With profound solemnity, using his well-known seal (Ed: "Amen" or "Truly") for verity and authority (see Mt 5:18), Jesus declares that "this generation shall not pass away until all these things shall occur." The view that genea and especially genea aute refers to the contemporary generation, those living at the time when Jesus spoke, is untenable. A look at the use of (Ed: the Hebrew noun) dor (01755) in the Old Testament and at its regular translation by genea in the Septuagint (Lxx) reveals that a kind of men is referred to, the evil kind that reproduces and succeeds itself in many physical generations. Compare Ps 12:7: "Thou shalt preserve them from this generation forever"; Ps 78:8, the fathers (many physical generations of them); Ps 14:5, "the generation of the righteous"; Ps 24:6; 73:15; 112:2; Deut. 32:5, 20; Pr. 30:11-14; Isaiah often; Jer. 7:29; etc. From these passages turn to the New Testament and in addition to the Gospels note Acts 2:40; Phil. 2:15; Heb. 3:10. Sometimes the evil manifested by the kind of men referred to is indicated by modifiers, as in Mt. 16:4; 17:17; Mk 8:38, but often the context does this… "This generation" consists of the type of Jews whom Jesus contended with during this Tuesday, Mt 21:23-23:39… this type of Jew will continue to the very Parousia. It has continued to this very day. The voice of Jewish rejection of Christ is as loud and as vicious as ever: "He is not the Messiah, not the Son of God!" (The Interpretation of St. Matthew's Gospel- R. C. H Lenski, Augsburg House, 1961) D A Carson interprets "this generation" with a "quantitative" rather than a "qualitative" meaning writing that only with the greatest difficulty be made to mean anything other than the generation living when Jesus spoke. Even if "generation" by itself can have a slightly larger semantic range, to make "this generation" refer to all believers in every age, or the generation of believers alive when eschatological events start to happen, is highly artificial. Yet it does not follow that Jesus mistakenly thought the Parousia would occur within his hearers' lifetime. If our interpretation of this chapter is right, all that Mt 24:34 demands is that the distress of Mt 24:4-28, including Jerusalem's fall, happen within the lifetime of the generation then living. This does not mean that the distress must end within that time but only that "all these things" must happen within it. (Expositor's Bible Commentary) Comment: Note that Carson does not even acknowledge that the word "generation" as used in the Bible clearly can have both a quantitative and qualitative meaning. Notice also that Carson's statement "if our interpretation of this chapter is right." But as Carson admits in his discussion of the "abomination of desolation" in Mt 24:15 the "obvious occasion, in general terms, is A.D. 70, though certain difficulties must be faced." He is forced to make this statement because he interprets the Roman Army as the "abomination." However he does acknowledge this interpretation creates a significant problem noting that "by the time the Romans had actually desecrated the temple in A.D. 70, it was too late for anyone in the city to flee." It is notable that he does not even mention the possibility of the Antichrist as the abomination of desolation, nor does he discuss Paul's description in 2Thes 2:3-4 of a future event which would certainly parallel Mt 24:15 and Daniel 9:27. In addition, regarding the unique, unprecedented "great tribulation" (Mt 24:21) which he interprets as fulfilled in 70AD, he makes the statement that even the horrors of the Nazi holocaust (where 6 million Jews, one-third of the world's population were annihilated) were not greater "percentage wise" than the destruction of Jerusalem in 70AD (where Josephus estimates 1.1 million Jews died a figure many observers feel was exaggerated)! Finally, notice that Carson admits that "all these things" in Mt 24:33 is more problematic for "all these things" would include the cosmic cataclysms of Mt 24:29 which clearly have not occurred. He attempts to explain this problem by saying "The more natural way to take "all these things" is to see them as referring to the distress of vv. 4-28, the tribulation that comes on believers throughout the period between Jesus' ascension and the Parousia." But that still does not explain Mt 24:29, which precedes His coming! Leon Morris on "this generation" - On the surface of it, the meaning is that he will be returning in glory during the lifetime of people then living, and indeed some exegetes hold to this view, claiming that Jesus thought that he would reappear on earth not so long after his death, perhaps at the fall of Jerusalem, to usher in the end of the world, which, of course, means that he was mistaken. In view of the fact that two sentences later he says that he does not know when it will occur (Mt 24:36), this appears to be an erroneous interpretation of the words. A better view is that all these things refers to the distress indicated in verses 4-28, which must occur before Jesus comes again but which does not mean that his coming will follow immediately. A difficulty with this view is that it is not easy to see why all these things should include the events of Mt 24:4-28, but not those of Mt 24:29-31. So others have suggested that the generation is the Jewish nation (it means "not just the first generation after Jesus but all the generations of Judaism that reject him," Schweizer, p. 458; so also Ryle, Hendriksen, and others) and point to its continuation through the centuries. Others think that the reference is to the human race, but this view has little to be said for it. We should notice that in the Old Testament the term is sometimes used for a kind of person, as when we read of "the generation of the righteous" (Ps. 14:5) or "the generation of those who seek him" (Ps. 24:6). From passages like this some have taken Jesus to mean that the church (Ed: Note Jesus was not addressing the church but Jews! The church did not even exist at this time!) will survive to the end (e.g., Green). But the term is used also of the wicked, as when the Psalmist prays, "guard us ever from this generation" (Ps. 12:7); or it may refer to "the generation of his wrath" (Jer. 7:29). If this is its meaning, Jesus is saying that this kind of person, "this generation," will not cease until the fulfilment of his words. It is perhaps relevant to notice that a little earlier Jesus said of people to whom he was speaking, "you killed" Zechariah (Mt 23:35), a statement that implies the solidarity of the race through the years. Mounce draws attention to the phenomenon of multiple fulfilment. He points out that the "abomination of desolation" had one fulfilment in the desecration effected by Antiochus Epiphanes and another in the destruction of Jerusalem by the Roman armies. "In a similar way, the events of the immediate period leading up to the destruction of Jerusalem portend a greater and more universal catastrophe when Christ returns in judgment at the end of time." Right up to the time when all these things happen there will be people of the same stamp as those who rejected Jesus while he lived on earth. (The Gospel according to Matthew The Pillar New Testament Commentary) Comment: Notice that Morris recognizes the difficulties with interpreting "this generation" as the one alive when Jesus was speaking (which is D A Carson's interpretation - see above). Morris acknowledges that even in the preceding context (Mt 23:36), Jesus used generation (genea) in a qualitative and not quantitative manner, speaking of a evil, murderous kind of generation. For More Detailed Discussion see Related Resources: Discussion of Which Generation in Matthew 24:34 Three Critical Exegetical Issues In Matthew 24: A Dispensational Interpretation Neil D. Nelson Jr., Ph.D. Seven Possible Interpretations of "This Genertion" - Richard Mayhue "This Generation" and it's Preterist Exegetical Misuse - Bob DeWaay How Preterists Misinterpret Matthew 24:34 - Bob DeWaay Luke 21:33 "Heaven and earth will pass away, but My words will not pass away. KJV Luke 21:33 Heaven and earth shall pass away: but my words shall not pass away. Ps 102:26; Isaiah 40:8; 51:6; Mt 5:18; 24:35; Mark 13:31; 1 Peter 1:25; 2 Peter 3:7-14; Revelation 20:11 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:25-38 On Guard! He’s Coming! - Steven Cole Luke 21:29-33 The Final Generation of the Future Judgment - John MacArthur THE AUTHORITY OF JESUS' WORDS Parallel passages: Matthew 24:35 “Heaven and earth will pass away, but My words will not pass away. Mark 13:31 “Heaven and earth will pass away, but My words will not pass away. Heaven and earth will pass away - This is a prophecy which is yet future. Jesus is the Creator "for by Him all things were created" (Col 1:16) and He is also the "Sustainer" for "in Him all things hold together." (Col 1:17), but one day He will remove His Sustaining Hand and "the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up." (2 Pe 3:10-note). In the Revelation John describes this unique time period writing "Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them." (Rev 20:11-note). In other words there was no place for earth and heaven because they had passed away, just as Jesus predicted. And after the judgment of all non-believers (Rev 20:11-15-note), there will be a new heaven and new earth (Rev 21:1-note). When will heaven and earth pass away? After the Messianic Age which John says will last 1000 years, at the end of which Satan is released and then defeated and cast into the Lake of Fire forever and then the events of 2 Peter 3:10-note transpire which explains why John says of heaven and earth there is "no place found for them." As an aside, it is amazing that if one reads Revelation 19:11-21:1 literally and simply (not adding anyone's "systematic" theological views, be they dispensational or otherwise), the text clearly paints a logical, easy to discern chronology of events. However, if one resorts to allegorizing the text, it is not surprising that soon it begins to make no sense (i.e., it borders on "nonsense!"). Click here for a simple minded summation of Revelation 19-21 showing how it flows from one event to another if one reads it literally. But - Term of contrast. It is always worthwhile to pause and ponder "What is being contrasted?" Usually (as in this case) it will be relatively straight forward. There was an old advertisement slogan "The pause that refreshes." To pause gives the Spirit a chance to speak. If we are reading too quickly and passively, rather that slowly and actively, intentionally engaging the text, we are less likely to hear His voice. And pausing to ask simple questions tends to aid dynamic interaction with the Living Word and Living Lord, through His Living Spirit. Of course the obvious wonderful contrast is that Jesus' words will never pass away, which was recorded by Isaiah centuries earlier when he wrote "The grass withers, the flower fades, But the word of our God stands forever." (Isaiah 40:8) My words will not pass away - What is Jesus saying? Which words? Of course the truth that Jesus' words will not pass away also applies to every word Jesus spoke, not just the prophetic words in the Olivet Discourse. But if context means anything, in this context Jesus is referring to the answer He has just given to the disciples' questions about Jerusalem's fate, about His return, about the establishment of the Kingdom of God and about the end of the age. Every "jot and tittle" of His prophetic answer will be perfectly fulfilled. Pass away (3928) See preceding discussion of the verb parerchomai used twice in this verse. MacArthur writes "His word can neither be added to nor taken away from (cf. Deut. 4:2; Matt. 5:17-19; Luke 16:17; Rev. 22:18-19). The Word of God is the same unassailable, unchanging truth whether it speaks of the past, present, or future. Just as Christians were “born again ... through the living and enduring word of God” (1 Peter 1:23) and are being sanctified by the “word of His grace” (Acts 20:32), so also will they in the future be glorified, according to the promises of the Word (Rom. 8:17, 30). (MacArthur New Testament Commentary - Luke) Philip Ryken has a great illustration of this passage - How sad it is that the living and abiding words of Jesus so often are opposed by people who reject the gospel. Whether it is false gospels like the so-called Gospel of Judas or religious hoaxes like The Da Vinci Code, someone is always trying to cast doubt on the words of Jesus. But his words will never pass away, which means that eventually anyone who tries to discredit Jesus will be discredited himself. My favorite example comes from Voltaire, the famous French philosopher. Not everyone remembers Voltaire these days, which is ironic, because he predicted that within fifty years people would no longer remember Jesus! It was a rash prediction, because the very year that Voltaire said this, the British Museum paid half a million pounds to purchase an ancient Bible manuscript, while at the same time a book of Voltaire’s agnostic writings was selling for only eight pence in the London book stalls. Move forward fifty years to witness an even greater irony. After Voltaire died, the philosopher’s home in Geneva was eventually purchased by the Geneva Bible Society. Fifty years to the day after the philosopher’s outrageous prediction, the presses in his very own home were printing thousands of Bibles every day. Every copy included the words of Luke 21:33, written in French: “Le ciel et la terre passeront, mais mes paroles ne passeront point.” Which means, as any Frenchman could tell you, “Heaven and earth will pass away, but my words will never pass away.” (Reformed Expository Commentary - Luke) ILLUSTRATION - GOD has a way of turning the tables on evil. The French philosopher Voltaire predicted that Christianity would be swept from existence within one hundred years. Yet just fifty years after he died in 1779, the German Bible Society had occuppied Voltaire's house and was using his printing press to produce stacks of Bibles. During World War II, Adolf Hitler erected a massive stone structure in Monte Carlo. It was to be a radio station from which to broadcast Nazi propaganda into North Africa. Today, from that very building, Trans World Radio beams the Gospel of Christ's redeeming love all across Europe and into Russia and Africa.Could these ironies of history be just a hint of the last word Christ will have at the end of this age? The French philosopher Voltaire would certainly fit Jesus' warning about spiritual "dogs and a hogs" in Matthew 7:6-note, for he violently opposed God, His Holy Word and His precious Son. How tragic that one of the most fertile and talented minds of his time (which parenthetically bears witness to the common grace and longsuffering of our great Father), was such a vicious opponent of truth, using his pen to retard and demolish Christianity as much as humanly possible. Once speaking about our Lord Jesus Christ, Voltaire uttered the unspeakable words "Curse the wretch!" Voltaire was so self deceived and arrogant that he once boasted that within "twenty years Christianity will be no more. My single hand shall destroy the edifice it took twelve apostles to rear." God however is not mocked beloved (see Galatians 6:7-note, Galatians 6:8-note) and so not surprisingly shortly after Voltaire's death the very house in which he printed his vicious anti-Christian literature became the home of the Geneva Bible Society! (However see another discussion on this topic) A nurse who attended Voltaire at the time of his horrible death vowed "For all the wealth in Europe I would not see another infidel die." Voltaire's' physician, Trochim, also attended the infidel up to the time of his last breath, and is quoted as hearing Voltaire's last desperate (rightly so) cry "I am abandoned by God and man! I will give you half of what I am worth if you will give me six months' life. Then I shall go to hell; and you will go with me. O Christ! O Jesus Christ!" Voltaire is the epitome of the type of individual that citizens of the Kingdom of Heaven (per orders of our Master) must refrain from sharing the precious and holy truth of God's Word. I had such an encounter with an atheist and finally ceased speaking truth to him when he became too vile in his attacks of me and my Lord. Luke 21:34 "Be on guard, so that your hearts will not be weighted down with dissipation and drunkenness and the worries of life, and that day will not come on you suddenly like a trap; BGT Luke 21:34 Προσέχετε δὲ ἑαυτοῖς μήποτε βαρηθῶσιν ὑμῶν αἱ καρδίαι ἐν κραιπάλῃ καὶ μέθῃ καὶ μερίμναις βιωτικαῖς καὶ ἐπιστῇ ἐφ᾽ ὑμᾶς αἰφνίδιος ἡ ἡμέρα ἐκείνη 35 ὡς παγίς· ἐπεισελεύσεται γὰρ ἐπὶ πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς. KJV Luke 21:34 And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting (an excessive amount of something) and drunkenness, and cares of this life, and so that day come upon you unawares. NET Luke 21:34 "But be on your guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. 35 For it will overtake all who live on the face of the whole earth. CSB Luke 21:34 "Be on your guard, so that your minds are not dulled from carousing, drunkenness, and worries of life, or that day will come on you unexpectedly 35 like a trap. For it will come on all who live on the face of the whole earth. ESV Luke 21:34 "But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. 35 For it will come upon all who dwell on the face of the whole earth. NIV Luke 21:34 "Be careful, or your hearts will be weighed down with dissipation, drunkenness and the anxieties of life, and that day will close on you unexpectedly like a trap. 35 For it will come upon all those who live on the face of the whole earth. NLT Luke 21:34 "Watch out! Don't let your hearts be dulled by carousing and drunkenness, and by the worries of this life. Don't let that day catch you unaware, 35 like a trap. For that day will come upon everyone living on the earth. NRS Luke 21:34 "Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day catch you unexpectedly, 35 like a trap. For it will come upon all who live on the face of the whole earth. YLT Luke 21:34 'And take heed to yourselves, lest your hearts may be weighed down with surfeiting, and drunkenness, and anxieties of life, and suddenly that day may come on you, 35 for as a snare it shall come on all those dwelling on the face of all the land, GWN Luke 21:34 "Make sure that you don't become drunk, hung over, and worried about life. Then that day could suddenly catch you by surprise 35 like a trap that catches a bird. That day will surprise all people who live on the earth. NKJ Luke 21:34 "But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly. 35 "For it will come as a snare on all those who dwell on the face of the whole earth. NAB Luke 21:34 "Beware that your hearts do not become drowsy from carousing and drunkenness and the anxieties of daily life, and that day catch you by surprise 35 like a trap. For that day will assault everyone who lives on the face of the earth. Be on guard Luke 21:8; 17:3; Mark 13:9; Hebrews 12:15 so that your hearts will not be weighted down Luke 12:45; Leviticus 10:9; Pr 21:4; Isaiah 28:7; 56:10-12; Hos4:11; Ro 13:11-13; 1 Th 5:6-8; 1 Peter 4:3-7 with dissipation Deuteronomy 29:19; 1 Samuel 25:36; Isaiah 28:1-3; 1 Corinthians 5:11; 6:10; Galatians 5:20 the worries of life Luke 8:14; 10:41; Mt 13:22; Mark 4:19; Philippians 4:6 that day will not come on you suddenly like a trap Luke 12:46; Ps 35:8; Mt 24:39-50; Mark 13:35-37; 1 Th 5:2-4; 2 Peter 3:10,14; Revelation 3:3 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:25-38 On Guard! He’s Coming! - Steven Cole Luke 21:34-36 The Believer’s Gift to Christ - John MacArthur VIGILANT ANTICIPATION PREVENTS BEING TRAPPED This title is from MacArthur's sermon. I would add that continual Vertical Vision is the antidote for having your senses dulled and being caught off guard by Jesus' return. Both Matthew and Mark add a note not found in Luke regarding that day... Matthew 24:36 “But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone. Mark 13:32-33+ “But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone. 33 “Take heed (blepo in present imperative), keep on the alert (agrupneo in present imperative) for you do not know when the appointed time will come. Comment: In keeping with Jesus not regarding "equality with God a thing to be grasped" (Phil 2:5+), in His humanity even Jesus did not know the time of His return. (see note on not knowing when Jesus will return). MacArthur - Vigilant anticipation (ED: AKA "VERTICAL VISION") of the Lord’s return produces the fear that leads to holiness and virtue in believers, since it motivates separation from worldliness and sin. Mēpote (so that) introduces a result clause that expresses the expected outcome of vigilantly anticipating the second coming. Those who eagerly watch for the Lord’s return will not have their hearts ... weighted down (See Luke 18-24 MacArthur New Testament Commentary) Phillip Ryken comments that "every time Jesus talked about the end of the world, he always gave his disciples the same practical advice to get ready for it now, before the time comes. Jesus did not give us signs of the coming judgment so we could chart the future, but to exhort us to practice what J. C. Ryle described as “perpetual preparedness.” Are you ready for the end of the world?" (Reformed Expository Commentary - Luke) Be on guard, (prosecho - command to continually be on guard which necessitates continual dependence on the Holy Spirit to obey) This is the picture of a thief who breaks into a house with the owners unaware. It is the stealthiness of a mugger who silently and slyly approaches an unsuspecting victim. So that (purpose clause) your hearts (kardia) will not be weighted down (bareo) with dissipation (kraipale) and drunkenness (methe) and the worries (merimna) of life - In light of the truth that all that Jesus has predicted will come to pass perfectly, He gives a warning to His disciples, but it is a warning which applies not just to the disciples in the first century but disciples throughout the interval of time as we anticipate His return. Note that the command be on guard does not mean to be on the the lookout for signs, but with the command in Lk 21:36 to keep alert, Jesus' point is that we are to continually be alert. And He explains why this is imperative -- otherwise we will begin to be weighed down with the things that affect those in this world, who are living for this world. Jesus is calling for an "other worldly" mindset. Peter predicted that worldly minded people would scoff at the idea that Jesus is returning writing Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts (CF "DISSIPATION AND DRUNKENNESS"), 4 and saying (NATURALLY THEY WILL SCOFF FOR THEY WANT TO BELIEVE THEY WON'T BE HELD ACCOUNTABLE FOR THEIR EVIL LIFESTYLES), “Where is the promise of His coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of creation.” 5 (PETER EXPLAINS HOW ILLOGICAL THEIR REASONING IS -- THEY HAVE IGNORED THE DESTRUCTION OF THE WORLD BY A GLOBAL FLOOD) For when they maintain this, it escapes their notice that by the word of God the heavens existed long ago and the earth was formed out of water and by water, 6 through which the world at that time was destroyed, being flooded with water. (2 Peter 3:3-6+) Rod Mattoon adds that prosecho means "to draw something near to yourself. It was the same word used to describe a captain that would bring his ship to land. Jesus said, "Wake up and watch out what you are doing! Like a ship, bring your life to shore so you don't drift away." And what could cause a believer to "drift way?" The passing pleasures (Heb 11:25) of this passing world (1 Jn 2:17). Our Lord wants us to "gird our minds for action, keep sober in spirit, fix our hope (aorist imperative) completely on the grace to be brought to us at the revelation of Jesus Christ." (1 Peter 1:13+) Paul explains that if believers are looking for Jesus it will blunt the attraction of the strong lusts of this world For (explaining how Titus 2:10 is possible) the grace of God has appeared (JESUS' FIRST COMING), bringing salvation to all men (ALL WHO RECEIVE HIM AND BELIEVE), 12 instructing us (HIS GRACE IS LIKE OUR "TUTOR" DISCIPLINING US) to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, 13 looking (present tense) for the blessed hope and the appearing of the glory (JESUS' SECOND COMING) of our great God and Savior, Christ Jesus,(Titus 2:11-13+) Comment: Notice the powerful spiritual dynamic presented by Paul - Verse 12 is situated between Jesus' First Coming (v11) and His Second Coming (v12). Verse 12 is the present evil age (Gal 1:4+) in which we are all now living. Verse 13 describes the motivation for us to be living godly lives in this present evil age. The "motivation" is energized by looking with anticipation for Jesus' return. Here is the point -- It is simple, but powerful. If you are looking for Jesus to return, you are far more likely to be denying ungodliness and worldly desires, and instead living sensibly, righteously and godly in this present age! If we are looking for Him, we will be living for Him. The future hope (absolute assurance) empowers present behavior. Have you allowed the world to weigh you down and cause you to take your eyes off His return? Don't be downcast. Confess it. Repent. And begin to live as if His return could be today (because it COULD BE TODAY!). You will be amazed at what a difference "a day" will make in your personal perspective, prerogatives and practice! Related Resource: Vertical Vision Be on guard is a present imperative which calls for one to be continually watching out for Jesus' return. This mindset is only possible by continually relying on the indwelling Spirit Who gives us not just the desire but also power to continually stand on guard, especially in a spiritual sense. (See Php 2:13NLT+)
Lucas 21
MacArthur explains because of My Name - "The risen, glorified Lord whom His enemies hate is beyond their reach. Driven by their animosity toward Him, they lash out instead at His followers. Even those closest to believers will turn against them." (Luke Commentary) As
Lucas 21
MacArthur says Jesus is simply stating the truth, but that He is not approving her giving. Stein adds "“More” must be understood as more in God’s eyes, for by human standards the widow put in considerably less (cf. Jas 2:5). It is most difficult to see in Jesus’ words anything other than a commendation." (NAC) INTERPRETATIVE THOUGHT - I think Stein goes too far in his assessment of this poor widow's spiritual condition when he says "The poor, such as this widow, are blessed (Lk 6:20+) and enter the kingdom, whereas the rich are excluded." In the Luke 6:20+ passage Jesus was not speaking about material poverty so much as spiritual poverty. There are a lot of poor people who will be excluded from the Kingdom of God. Being poor and even doing "good deeds" does not warrant Stein's conclusion that she is in the Kingdom of God. Is it possible? Of course it is, but the only way we could know for certain is if Jesus had applied Luke 6:20+ to her saying something like "Blessed is this poor widow, for hers is the Kingdom of God." As the ESV Study Bible (borrow) says on Luke 6:20+ "This means “blessed are those of you who are poor in material things and who are also My disciples and thus are putting your trust in God.” There is no concrete evidence in Lk 21:1-4 that she is a disciple of Jesus or has placed her faith in Him as her Messiah. After all He is sitting in the Courtyard and can see her so it stands to reason she could have seen Him because the Courtyard of the Women is not nearly as big as the Court of the Gentiles. If so why did she not approach Jesus? In sum, the point is that the evidence is very tenuous that this poor widow is His disciple (again, we say she might have been, but the text simply does not tell us). NET Note - With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself. Poor (4434)(ptochos from ptosso = crouch, cringe, cower down or hide oneself for fear, a picture of one crouching and cowering like a beggar with a tin cup to receive the pennies dropped in!) is an adjective which describes one who crouches and cowers and is used as a noun to mean beggar. These poor were unable to meet their basic needs and so were forced to depend on others or on society. Classical Greek used the ptochos to refer to a person reduced to total destitution, who crouched in a corner begging. As he held out one hand for alms he often hid his face with the other hand, because he was ashamed of being recognized. Ptochos describes not simply honest poverty, and the struggle of the laboring man to make ends meet but also describes abject poverty, which has literally nothing and which is in imminent danger of real starvation. All Luke's uses the word ptochos - Lk. 4:18; Lk. 6:20; Lk. 7:22; Lk. 14:13; Lk. 14:21; Lk. 16:20; Lk. 16:22; Lk. 18:22; Lk. 19:8; Lk. 21:3. Notice that at the outset of His ministry Jesus declared He had come "TO PREACH THE GOSPEL TO THE POOR (ptochos)." (Lk 4:18) Speaking of spiritual poverty He said "“Blessed are you who are poor, for yours is the kingdom of God." (Lk 6:20). This word describes the beggar Lazarus in Lk 16:20,22. Luke 21:4 for they all out of their surplus put into the offering; but she out of her poverty put in all that she had to live on." BGT Luke 21:4 πάντες γὰρ οὗτοι ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον εἰς τὰ δῶρα, αὕτη δὲ ἐκ τοῦ ὑστερήματος αὐτῆς πάντα τὸν βίον ὃν εἶχεν ἔβαλεν. KJV Luke 21:4 For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had. NET Luke 21:4 For they all offered their gifts out of their wealth. But she, out of her poverty, put in everything she had to live on." CSB Luke 21:4 For all these people have put in gifts out of their surplus, but she out of her poverty has put in all she had to live on." ESV Luke 21:4 For they all contributed out of their abundance, but she out of her poverty put in all she had to live on." NIV Luke 21:4 All these people gave their gifts out of their wealth; but she out of her poverty put in all she had to live on." NLT Luke 21:4 For they have given a tiny part of their surplus, but she, poor as she is, has given everything she has." NRS Luke 21:4 for all of them have contributed out of their abundance, but she out of her poverty has put in all she had to live on." YLT Luke 21:4 for all these out of their superabundance did cast into the gifts to God, but this one out of her want, all the living that she had, did cast in.' GWN Luke 21:4 All of these people have given what they could spare. But she, in her poverty, has given everything she had to live on." NKJ Luke 21:4 "for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had." NAB Luke 21:4 for those others have all made offerings from their surplus wealth, but she, from her poverty, has offered her whole livelihood." MIT Luke 21:4 For all of them donated out of their abundance. But she, out of her poverty, put in all she had to live on." NJB Luke 21:4 for these have all put in money they could spare, but she in her poverty has put in all she had to live on.' ASV Luke 21:4 for all these did of their superfluity cast in unto the gifts; but she of her want did cast in all the living that she had. DBY Luke 21:4 for all these out of their abundance have cast into the gifts of God; but she out of her need has cast in all the living which she had. BBE Luke 21:4 For they gave out of their wealth, having more than enough for themselves: but she, even out of her need, has put in all her living. NAS Luke 21:4 for they all out of their surplus put into the offering; but she out of her poverty put in all that she had to live on." NIRV Luke 21:4 All of those other people gave a lot because they are rich. But even though she is poor, she put in everything. She had nothing left to live on." RSV Luke 21:4 for they all contributed out of their abundance, but she out of her poverty put in all the living that she had." RWB Luke 21:4 For all these have of their abundance cast in to the offerings of God: but she of her poverty hath cast in all the living that she had. WEB Luke 21:4 For all these have of their abundance cast in to the offerings of God: but she of her penury hath cast in all the living that she had. for they all out of their surplus Luke 8:43; 15:12; Acts 2:44,45; 4:34 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:1-4 Abusing the Poor - John MacArthur Luke 21:1-4 Giving That Pleases the Lord - Steven Cole THE CONTRAST IN GIVING For (gar) - Term of explanation. What is Jesus explaining? In this case Jesus is explaining how He could make the paradoxical statement in Lk 21:3 that even though she gave less than others, she really gave more. Of course, the only way He could know this fact (that she gave all she had to live on) is by His omniscience. They all out of their surplus put into the offering; but she out of her poverty put in all that she had to live on - So the reason she gave more is not because of the quantity she gave, but the proportion she gave. Notice Jesus neither condemns the rich for not giving like the poor widow. But neither does He laud the poor widow for giving a greater proportion (literally 100%). He is simply stating the contrast between the givers. Bock concludes that since the rich gave out of their surplus, "What they gave to God cost them little." (Baker Exegetical Commentary) In his IVP commentary Bock says 'Jesus’ point is not so much to rebuke others’ contributions as to exalt a contribution that otherwise would have been underappreciated. Sometimes little gifts cost a great deal more than big gifts do, and their merit is in the sacrifice they represent. In fact, real giving happens when one gives sacrificially. Interestingly, research has shown that when people’s income increases their proportion of charitable contributions tends to drop. We tend to give less the more we are blessed. How would Jesus assess this trend?" She out of her poverty put in all that she had to live on - Jesus does not jump up (remember He is seated when this story begins) and exclaim to all the disciples (His primary audience from here on until the Cross - cf Lk 20:45+) "Look at her commitment! This is what I expect of you men. Follow her example!" All Jesus said is that her giving was RADICAL! This is no question that this woman's giving was RADICAL, but was it RIGHT? The church at Corinth was commended by Paul for their giving in 2 Cor 8:1-9:15 and in that section Paul himself testified "that according to their ability, and beyond their ability, (SACRIFICIALLY YES, BUT NOT EVERYTHING THEY HAD TO LIVE ON - THAT WOULD HAVE BEEN FOOLISH. IMAGINE THEIR CHILDREN STARVING. WHAT A HORRIBLE WITNESS THAT WOULD HAVE BEEN TO THE UNBELIEVERS!) they gave of their own accord (NOT BECAUSE A LEGALISTIC JEWISH SYSTEM REQUIRED THEM TO GIVE), begging us with much urging for the favor of participation in the support of the saints, and this, not as we had expected, but they first gave themselves to the Lord (THE LORD DOES NOT NEED OUR MONEY! BUT HE DOES DESIRE OUR HEART! HE ALWAYS HAS - Read Psalm 51:16-17, cf 1 Sa 15:22) and to us by the will of God." (2 Cor 8:3-5). Camille Focant (The Gospel According to Mark: A Commentary) makes an honest, objective appraisal of this section writing "From what precedes, it appears that Jesus' sentence has the clear form neither of a lamentation nor a praise. Jesus does not invite us to imitate the widow. It is not said that he looks at her and loves her, nor that He commands to go and do likewise, nor that she would be near the reign (cf kingdom) of God). His word however echoes as a statement that the reader can interpret in different ways. (Ed: But only one is correct!)." Darrell Bock - Her poverty means that her contribution cost her in terms of life’s basics. But this did not stop her from giving. She did not say, “I do not have enough to live on, so I will postpone my giving.” In fact, she could have given just one lepton but instead she gave more. She did not give from abundance; she gave out of “what she lacked,” from her poverty (hysterēma; elsewhere in the NT at 1 Cor. 16:17; 2 Cor. 8:14; 9:12; 11:9; Phil. 2:30; Col. 1:24; 1 Th 3:10). She could have said, “I’ll keep one lepton to be safe, to have a cushion,” but she did not. (See Luke Baker Exegetical Commentary)(ED: AGAIN THE QUESTION MUST BE ASK "IS THAT WISE?" DOES JESUS PRAISE HER FOR GIVING EVERYTHING?) Darrell Bock goes on to conclude that this widow "has the piety that pleases God (DOES THE TEXT STATE THAT SHE PLEASES GOD? RE-READ Ps 51:16-17! DOES GIVING GUARANTEE ONE IS PIOUS? THE TEXT ONLY STATES THAT SHE GAVE PROPORTIONATELY MORE. WHAT IF SHE GAVE IN ORDER TO MERIT FAVOR WITH GOD?). She gives her life in the little amount that she lays out for God. Her giving costs, and so it is admirable. She serves from the heart and not to self-advantage. (Ibid) (ED: BOCK IS CLEARLY MAKING ASSUMPTIONS WHICH THE TEXT DOES NOT ALLOW ONE TO MAKE! JESUS DID NOT TELL US HER MOTIVES IN HIS EXPLANATION OF HER GIVING. ANY DOGMATIC STATEMENTS REGARDING HER MOTIVES ARE UNFOUNDED AND CANNOT BE SUPPORTED FROM THE TEXT.) Geoffrey Smith writes "She possesses what God loves: faith. She believes he will meet all of her needs." (A Closer Look at the Widow's Offering) Comment - Read Smith's statement again. Does Jesus say ANYTHING about her great faith as He often did in other situations - cf Mt 8:10, 15:28, Lk 7:9? Does He turn to His disciples and tell them they need this kind of faith so that God will meet all their needs? He does not say that, so Smith seems to be "reading between the lines" interpreting the text as saying something it does not actually say. Again, it seems that the interpretation of Lk 21:1-4 of the widow in a positive light is so fixed in the writings of Christendom that it is difficult to even consider the alternative possibility that it might not be as positive as it has been interpreted over the years. The poor widow's degree of sacrifice is given great weight, but history is replete with stories of those who have given great sacrifice for a cause they believed in. Given that she is casting money in the Temple treasury, it seems fair to say that she is supportive of the religious system that her money will go to undergird (or that she has been coerced in some way to give). It follows that sacrifice by itself is no indicator of one's faith in Jesus. Here is an example of great sacrifice from the daily readings of the Joshua project that literally shocked me... The Bishnoi are a community of nature worshippers. The guru who founded the sect directed the worship of lord Vishnu (Bishnu), hence the name Bishnoi. On one day in the year 1730, 363 Bishnoi individuals voluntarily gave up their own lives in order to spare the cutting of trees growing near their village. The first lady to resist the tree cutters said, "If a tree is saved even at the cost of one's head, it's worth it." The axe intended for the tree severed her head, the first of 363 sacrifices! (Reference) The point is that the degree of one's sacrifice does not necessarily equate with the certainty of one's salvation (or the quality of one's faith_. Generally conservative and otherwise good observers of the Biblical text seem to be adding many assumptions to this poor widow's "spiritual portfolio," but doing so without definitive Biblical support. The statements by many seem to be based on their presuppositions rather than on the text. Here is another example: Thomas
Lucas 21
MacArthur comments "It was literally her life. She'll go home and die." (Sermon) While I am not sure I totally agree with MacArthur that she was definitively destined to die (because she could have gone out and begged as the word ptochos suggests she had already done), if we take this passage to a logical practical conclusion as some have done, we should give everything we have to live on. That does not at seem to be what this passage is teaching. Summary - I began this section stating it is a difficult section to interpret. I initially discounted MacArthur's negative view of the widow as a bit harsh and not supported by the text. I prayed over this passage and went back and examined the context which did lend some support to MacArthur's interpretation. In fairness, I have included a number of interpretations that view the poor widow's action in a positive light. But in fairness to the text, I have questioned many of the positive statements made about this poor widow as being largely based on the opinion of the writer and not on the Biblical text. If you have not read MacArthur's sermon on this passage here is the link and I would suggest you read it even if you do not agree with his interpretation. Extravagant Gifts Read: Luke 21:1-4 All these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had. —Luke 21:4 When I was pastoring a small church, we faced a huge crisis. Unless we could complete the extensive renovations necessary to bring our building up to the proper safety codes, we would lose our place of worship. A desperate time of fundraising ensued to pay for those renovations; but of all the money given, one gift captured our leadership’s attention. An elderly woman in the church donated several hundred dollars to the project—money we knew she could not spare. We thanked her for her gift but wanted to return it, feeling that her needs were greater than the church’s. However, she refused to take the money back. She had been saving for years in order to buy a stove and was cooking on a hot plate in the meantime. Yet she insisted that she needed a place to worship with her church family more than she needed a stove. We were astounded by her extravagant gift. When our Lord observed a widow putting two mites (the smallest of coins) into the temple offerings, He praised her for her extravagance (Luke 21:3-4). Why? Not because of how much she gave, but because she gave all she had. It’s the kind of gift that not only honors our God, but also reminds us of the most extravagant of gifts to us—Christ. What can I give Him, poor as I am? If I were a shepherd, I would bring a lamb; If I were a wise man, I would do my part; Yet what can I give Him—give my heart. —Rossetti Gratitude of heart can often be seen in a generous spirit. GREEK WORD CORBAN/KORBAN Corban (Qorban) (2878)(korban) is a noun transliterated from the Hebrew qorban/korban (07133) (gift, offering, oblation) and which thus signifies a gift or an offering dedicated to God (Lev 2:1, 4, 12, 13-note). This gift was used to excuse a person from doing his or her filial duty toward one's parents (Mark 7:9-13). Something devoted to God (Mark 7:11). Korbanás is spoken of money offered in the temple, the sacred treasure, and therefore representing the treasury, equivalent to gazophulakion a court in the temple for the collection boxes, treasury (Matt. 27:6KJV). Not found in the Septuagint. Ryrie explains that "If a son declared that the amount needed to support his parents was Corban, the scribes said that he was exempt from his duty to care for his parents as prescribed in the law. Evidently, too, he was not really obliged to devote that sum to the Temple." In Mark 7:11 (Context - Mk 7:9-13), korban is used to excuse a person from doing his filial duty toward his parents. The rabbis actually allowed the mere saying of this word by an unfaithful son to prevent the use of needed money for the support of father or mother! Amazing! They must not have read nor understood the many uses of korban in Leviticus! The Rabbis not only justified such a son's trickery in Mk 7:11, but held that he was prohibited from using it (the gift) for father or mother, but he might use it for himself! Talk about conniving! This evil practice permitted a son to be released from any obligation to care for his parents, thus breaking the fifth commandment. He would claim his possessions belonged to God and were therefore unavailable for other purposes. NET Note - Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one's parents (v. 10). William
Lucas 21
MacArthur comments - The point that I want you to understand is this: God is concerned that people have their needs met. It is the responsibility in the Ten Commandments of children to provide for their parents when their parents need care and provision. To say we can't do that because we have given it to God is to violate the Law of God with your tradition. (MacArthur quotes Mk 7:9-13 - "He was also saying to them, “You are experts at setting aside the commandment of God in order to keep your tradition. 10“For Moses said, ‘HONOR YOUR FATHER AND YOUR MOTHER’; and, ‘HE WHO SPEAKS EVIL OF FATHER OR MOTHER, IS TO BE PUT TO DEATH’; 11 but you say, ‘If a man says to his father or his mother, whatever I have that would help you is Corban (that is to say, given to God),’ you no longer permit him to do anything for his father or his mother; thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that.”) MacArthur goes on to comment that "You have invented a kind of religion that has nothing to do with the commandment of God. You have nicely set aside the commandment of God in order to keep your tradition. They had a word for corban which means “devoted to God.” You no longer do anything for your mother or father, thus invalidating the Word of God by your tradition. The system that had developed in Judaism abused poor people. And it abused it on a spiritual level. Anyone who withholds money from needy parents in order to give it to God is in direct disobedience to God and is dishonoring God's Word and substituting a man-made tradition for God's Word. Basic human needs come first with God before religious offerings. Listen, God's law was never given to impoverish people, but to help them. Man was not made for the law but the law was made for man. We would conclude that this woman was part of a system that took the last two cents out of her hand on the pretense that this was necessary to please God, to purchase her salvation and to bring her blessing. She was manipulated by a religious system that was corrupt. This is not an illustration of heartfelt, sacrificial giving that pleases the Lord, this is not a model for all of us to follow. Jesus never expects that, in fact He told a servant who had very little, you should have put your money in the bank and earned interest because you need that to meet your own physical needs. (Sermon) Luke 21:5 And while some were talking about the temple, that it was adorned with beautiful stones and votive gifts, He said KJV Luke 21:5 And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, And while some were talking about the temple Mt 24:1,2; Mark 13:1,2; John 2:20 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:5-24 Staying Sane When the Whole World Goes Crazy - Steven Cole Luke 21:5-7 Jesus’ Description of the Temple’s Destruction - John MacArthur Darrell Bock's overview of Luke's version of the Olivet Discourse 1. Setting (Luke 21:5–6) 2. Signs before the end (Luke 21:7–11) The disciples’ question (Luke 21:7) False claims (Luke 21:8) Social chaos before the end (Luke 21:9–10) Natural disasters (Luke 21:11) 3. Persecution (Luke 21:12–19) Persecution and testimony (Luke 21:12–13) Divine wisdom (Luke 21:14–15) Division of family, possible martyrdom, and hatred (Luke 21:16–17) Divine protection of others (Luke 21:18) Endurance leading to salvation (Luke 21:19) 4. Picture of the end: Jerusalem’s destruction (Luke 21:20–24) Jerusalem surrounded (Luke 21:20) The days of vengeance (Luke 21:21–22) Woe for the great distress of Jerusalem (Luke 21:23–24) 5. The end: coming of the Son of Man (Luke 21:25–28) Signs in the heavens (Luke 21:25–26) The authoritative return of the Son of Man (Luke 21:27) The drawing near of redemption (Luke 21:28) 6. Parable of the fig tree (Luke 21:29–33) As fig trees in summer, so the kingdom (Luke 21:29–31) The end: all within a generation (Luke 21:32) The certainty of Jesus’ words (Luke 21:33) 7. Application: call to watch (Luke 21:34–36) The call to heed universal judgment (Luke 21:34–35) Pray for strength (Luke 21:36) 8. Jesus teaches at the temple (Luke 21:37–38) Teaching at the temple, lodging at Olives (Luke 21:37) People hear Jesus teach in the morning (Luke 21:38) (Scroll up on this page Luke : Baker Exegetical Commentary) THE PLAN OF THE AGES BEGINNING WITH THE TEMPLE The other synoptic accounts add a few details... Matthew 24:1; 2 Jesus came out from the temple and was going away when His disciples came up to point out the temple buildings to Him. And He said to them, “Do you not see all these things? Truly I say to you, not one stone here will be left upon another, which will not be torn down.” Mark 13:1- 2+ As He was going out of the temple, one of His disciples said to Him, “Teacher, behold what wonderful stones and what wonderful buildings!” (BOLD = UNIQUE TO MARK) And Jesus said to him, “Do you see these great buildings? Not one stone will be left upon another which will not be torn down.” R Kent
Lucas 21
MacArthur explains that birth pangs is "a very vivid analogy used often in the Scriptures, often by the Jewish writers and so was familiar to Jewish people. Birth pangs are an increasing sequence of contractions that finally become fiercely intense and result in the big event, birth. It is an apt analogy for understanding human history. The contractions or the pains, start out light and they increase and they increase and they increase till they reach a point of excruciation before the big event. So, Jesus is saying these are just the birth pangs. These are just the very early birth pains and they've been going on for 2,000 years and have been escalating. And if you want to see what they're going to look like at the very end just before the event then you read Revelation 6-19." (The World in Conflict and Distress) And so it should not surprise that in the time just before Christ returns in Revelation 19:11-16+, the "birth pangs" of each of these things will have intensified to such a degree that they will be almost unimaginable. Below are just a few of the examples of the "birth pangs" that will occur at the end of this age... False Christs - The final greatest human deceiver, the Antichrist - Rev 13:5+ = given authority over the earth for 42 months Wars- Armies gathering for war at Armageddon - Rev 16:12-14, 16+ Famine - Rider on the ashen horse given to kill 1/4 of the earth with sword and famine - Rev 6:8+ Plagues - 1/3 of mankind was killed by three plagues - Rev 9:18+ (cf Rev 15:1+, Rev 16:21+ = 100 lb hailstones) Earthquakes - A great earthquake unlike any in the history of the world - Rev 16:18+ And He said to them - Jesus now gives His longest recorded answer to any question. Matthew's account is the longest (97 verses in Mt 24:1–25:46). Luke’s account (Mt 21:5–36) contains some material not found in Jesus' answer in Matthew and Mark. Clearly this prophetic section is an important topic. Luke 21:8-19 gives the first part of Jesus' answer to the disciples' questions and at first glance it is a very bleak, pessimistic answer which could be summarized as a future which is marked by religious deception, global disasters and persecution of believers. Imagine for a moment you were one of the disciples and you had heard these words! It would have been tempting to "jump ship" before the ship enters the stormy waters! As Hiebert says "Instead of giving them the sign they had requested, Jesus began by alerting them to false signs." (The Gospel of Mark- An Expositional Commentary) As Ray
Lucas 21
MacArthur comments "The Lord’s followers are not to go after them. Subsequent history would prove the timeliness of His warning: The passing centuries have seen false messiahs, each claiming to be the one so eagerly anticipated by the Jewish people. Of these self-proclaimed deliverers, some were simply self-deceived, while others were purposefully exploitative; some sought personal prestige, others to rescue their people from oppression; some advocated violence, others prayer and fasting; some professed to be political deliverers, others to be religious reformers. But though their motives, methods, and claims varied, they all had one thing in common—they were satanic counterfeits of the true Messiah, Jesus of Nazareth. About a.d. 44 Theudas (see below) (not the same individual mentioned in Acts 5:36) promised his followers that he would part the Jordan River. But before he was able to do so, Roman troops attacked and massacred many of his followers. The Egyptian for whom Paul was mistaken (Acts 21:38) had boasted that he would command the walls of Jerusalem to fall down. But, like Theudas, his plans were also foiled by Roman soldiers. Although the Egyptian managed to escape his attackers, several hundred of his followers were killed or captured (Josephus, Antiquities 20.8.6; Wars 2.13.5). In the second century Simon Bar Cochba (See note above) (“son of a star”; cf. Nu 24:17), who was identified as the Messiah by the leading rabbi of the time, led a major Jewish uprising against Rome, conquering Jerusalem for three years, where he was called king and messiah. The Romans crushed the rebellion, retook Jerusalem, and massacred Bar Cochba and five to six hundred thousand of his followers. A fifth-century false messiah on the island of Crete promised to part the Mediterranean Sea so his followers could walk to Palestine on dry land. But the sea refused to part and some of his followers drowned. In the seventeenth century Shabbethai Zebi proclaimed himself “king of the kings of the earth,” and attracted a widespread following among the Jews of western Europe. Zebi later converted to Islam and was eventually executed. (John MacArthur, John 12-21, The MacArthur New Testament Commentary [Chicago: Moody, 2008], 11-12) The long parade of charlatans claiming to be Christ will culminate in the ultimate deceiving false messiah, the Antichrist, the "man of lawlessness ... the son of destruction, who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God ... [the] lawless one ... whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming; that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. (2 Th 2:3-4, 8-10-note; cf. Rev. 13:1-18-note) There will be no mistaking Christ’s return. Jesus said, “For just like the lightning, when it flashes out of one part of the sky, shines to the other part of the sky, so will the Son of Man be in His day” (Luke 17:24-note). Not only must believers be wary of false christs, but they must also be ready for Jesus’ return. Earlier in Luke’s gospel Jesus told His followers (Lk 12:35-40-note) (See Luke Commentary) Josephus (J. AJ 20.97) on Theudas - (See also Wikipedia Article on Theudas) NOW it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, (1) persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive. They also took Theudas alive, and cut off his head, and carried it to Jerusalem. This was what befell the Jews in the time of Cuspius Fadus's government. (1) This Theudas, who arose under Fadus the procurator, about A.D. 45 or 46, could not be that Thendas who arose in the days of the taxing, under Cyrenius, or about A.D. 7, Acts v. 36, 37. Who that earlier Theudas was, see the note on B. XVII. ch. 10. sect. 5. Josephus describes a tragic example of those who "went after" these "false Messiahs" when the Romans came against Jerusalem (in 70 A D) recording that the Roman soldiers... "also burnt down the treasury chambers; in which was an immense quantity of money, and an immense number of garments, and other precious goods there reposited. And, to speak all in a few words, there it was that the entire riches of the Jews were heaped up together: while the rich people had there built themselves chambers [to contain such furniture]. The soldiers also came to the rest of the cloisters that were in the outer [court of the] temple: whither the women, and children, and a great mixed multitude of the people fled in number about six thousand. But before Caesar had determined any thing about these people, or given the commanders any orders relating to them, the soldiers were in such a rage, that they set that cloister on fire. By which means it came to pass that some of these were destroyed by throwing themselves down headlong; and some were burnt in the cloisters themselves. Nor did any one of them escape with his life. A false prophet was the occasion of these peoples destruction: who had made a publick proclamation in the city, that very day, that “God commanded them to get up upon the temple, and that there they should receive miraculous signs of their deliverance.” (Josephus 6.5.2) They were misled by a would-be messenger of God! They had not read Matthew, Mark or Luke's Gospels in which Jesus had warned be alert for these genre of men! Tony Garland on Jewish claimants. (some repetition of above)... (1) Simon Bar Kokhba was acclaimed Messiah by Rabbi Akiva following the Jewish revolt against Rome of A.D. 115-117. (Bar Kokhba’s name, son of a star, is a reference to the Messianic prophecy of Num. 24:17.) (2) In the 5th century, a pseudo-messiah called Moses appeared in Crete. (3) In the 8th century, three pseudo-messiah’s appeared (a) Abu Issa Al-Isfahani in Persia (b) Severus or Serene in Syria (c) Yudghan in Hamadan (you will need to translate this page) (search this book and you can read about Yudghan - click page 26) in Persia - “In 1096, it was believed in Salonica that the deliverance had already begun; and in 1121, a Karaite claimant was reported in Palestine. In 1147, the spectacular David Alroy appeared in Mesopotamia and similar figures are recorded in Yemen, Fez, Persia, Spain, and France in the 11th and 12th centuries. Abraham Abulafia was active in Sicily in the 13th century and was followed in Spain by his disciples, Samuel and Abraham. . . . The Spanish persecution of 1391 produced Moses Botarel; the expulsion (1492) was followed by a number of such figures -- Asher Lamlein (1503), Solomon Molcho (c. 1500 - 1532), and others.” (4) Shabbetai Tzevi (1621 - 1676) of Smyrna - “The masses were won over by his emotional sermons and fresh doctrines. . . . In [1662 after marrying a young Jewess in Egypt] he returned to Palestine and in 1665, was hailed as king-messiah by Nathan of Gaza but excommunicated by the rabbis of Jerusalem. Returning to Turkey, Shabbetai was joyfully received by the masses and heaped with honors. The fervor spread throughout the Jewish world and rumors were current of a Jewish army which would advance from the Arabian desert to conquer Palestine. In 1666, he went to Constantinople to 'depose the Sultan' but was arrested and confined in the fortress of Gallipoli. Here he held court and received thousands of followers. . . . Messianic expectations ran high throughout Europe and the rabbinate was sharply divided on the issue. However, Shabbetai’s behavior evoked the wrath of the Turkish authorities and to save himself from death, he accepted the Islamic faith. Jewry was shaken by his conversion. . . . Nevertheless, he kept in touch with his admirers until his death, which they held would precede his return as Messiah and Redeemer.” (5) Jacob Frank (1726 - 1791) - “Declared himself the Messiah and the successor of Shabbetai Tzevi. . . . His mystical activities were alleged to be accompanied by sexual orgies, the function of which was to bring redemption through impurity.” (6) Menachem Mendel Schneerson (1902 - 1994) - A prominent Hasidic rabbi who was the seventh and last Hasidic leader of the Chabad-Lubavitch movement. Although he himself did not explicitly proclaim to be the Messiah--but only working to bring the Messiah through good works--some of his later statements implied that he thought that he was.15 During his lifetime many of his followers had considered him to be the Jewish Messiah, and even after his death, some continue to await his return as the Messiah."
Lucas 21
MacArthur adds "Akatastasia (disorder) has the basic meaning of instability, and hence came to be used of a state of confusion, disturbance, disarray, or tumult, sometimes even of rebellion or anarchy. Cautioning His disciples about future false reports of His second coming and the end of the age, Jesus said, “When you hear of wars and disturbances [akatastasia], do not be terrified; for these things must take place first, but the end does not follow immediately” (Luke 21:9). Louw-Nida - to rise up in open defiance of authority, with the presumed intention to overthrow it or to act in complete opposition to its demands. NET Note says it speaks of "Social and political chaos also precedes the end. This term refers to revolutions." The cognate akatástatos is used of an unstable person (Jas 1:8) and of the tongue as a restless evil (Jas 3:8). TDNT on akatastasia - This word signifies “disorder” a. as “political turmoil,” b. as “personal unrest.” Sense a. occurs in Luke 21:9, sense b. in 2 Cor. 6:5. We also find in the NT a further sense c. “disruption” in the community through disputes (Jms. 3:16) or charismatic exaggeration (1 Cor. 14:33). (Theological Dictionary of the New Testament: Abridged in One Volume) Akatastasia - 5x in 5v - confusion (1), disorder (1), disturbances (2), tumults (1). Luke 21:9 "When you hear of wars and disturbances, do not be terrified; for these things must take place first, but the end does not follow immediately." 1 Corinthians 14:33 for God is not a God of confusion but of peace, as in all the churches of the saints. 2 Corinthians 6:5 in beatings, in imprisonments, in tumults, in labors, in sleeplessness, in hunger, 2 Corinthians 12:20 For I am afraid that perhaps when I come I may find you to be not what I wish and may be found by you to be not what you wish; that perhaps there will be strife, jealousy, angry tempers, disputes (eritheia = selfish ambition), slanders, gossip, arrogance, disturbances; James 3:16 For where jealousy and selfish ambition (eritheia) exist, there is disorder and every evil thing. MacArthur comments - Akatastasia (disorder) has the basic meaning of instability, and hence came to be used of a state of confusion, disturbance, disarray, or tumult, sometimes even of rebellion or anarchy. Cautioning His disciples about future false reports of His second coming and the end of the age, Jesus said, “When you hear of wars and disturbances [akatastasia], do not be terrified; for these things must take place first, but the end does not follow immediately” (Luke 21:9). James has already made clear that disorder does not characterize God’s people but rather the “double-minded man, unstable [akatastasia]” (James 1:8) and the unredeemed tongue, which “is a restless [akatastasia] evil and full of deadly poison” (3:8). Because “God is not a God of confusion but of peace” (1 Cor. 14:33), biblical wisdom, on the other hand, brings harmony, unity, peace, and love. All the conflicts, crimes, battles, and wars of the world are evidence of the devastation caused by human wisdom. (James Commentary) Proverbs 26:28 (The One Use in the Lxx) A lying tongue hates those it crushes, and a flattering mouth works ruin. As noted akatastasia can refer to riots or rebellions such as recorded by Luke in the book of Acts... Acts 5:36 “For some time ago Theudas rose up, claiming to be somebody, and a group of about four hundred men joined up with him. But he was killed, and all who followed him were dispersed and came to nothing. Acts 21:38 “Then you are not the Egyptian who some time ago stirred up a revolt and led the four thousand men of the Assassins out into the wilderness?” Do not be terrified - Subjunctive with negative (me) meaning to prevent an action from beginning. Terrified (4422)(ptoéō) is used only twice in the NT (Lk 21:9, Lk 24:37) and means to terrify, frighten, scare. In the passive voice it means to be terrified. Only passive in the NT = be startled, alarmed. Ptoeo conveys a deep sense of terror and emotional distress. For these things must take place first - What things? Disturbances, political upheaval, global instability, social tumults (descriptions based on the nuances of the word akatastasia). To reemphasize Jesus is saying these things are not signs that this is the end of the world as we know it. As
Lucas 21
MacArthur explains that "The synagogues served as the local Jewish courts, and handled both civil and criminal cases. To be brought before the synagogue court was considered to be a humiliating and degrading experience. In those courts, Christ’s followers were to be flogged (Acts 5:40; 2 Cor. 11:24) and imprisoned (Acts 5:18; 8:3). (MacArthur New Testament Commentary – Luke) Delivering (present tense = continually)(3860) (paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. The present tense depicts this as an ongoing activity by the enemies of the Gospel. The point is they (and we) were not to be surprised or caught off guard. Mark 13:9 uses paradidomi - "But be on your guard; for they will deliver you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them. Mark has a similar phrase but adds a warning command... Mk 13:9 But be on your guard (blepo [used also in Luke 21:8+] in present imperative - the warning command for constant vigil is only in Mark in this parallel passage but clearly is Jesus' "theme" throughout entire discourse); for they will deliver (paradidomi) you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them. Matthew has a similar but slightly different description... Matthew 24:9-note “Then they will deliver you to tribulation (thlipsis - same word used of "Great Tribulation" in Mt 24:21-note, but not that specific time), and will kill you, and you will be hated by all nations because of My name (see Jesus' related teaching - Jn 15:18, 19, 20, 21, 22, 23-25, Jn 17:14-15). Luke documents recounts Paul's confessions in Acts regarding his malicious treatment of the saints... Acts 9:2+ and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. Acts 22:4+ “I persecuted (dioko) this Way to the death, binding and putting both men and women into prisons, Acts 22:19+ “And I said, ‘Lord, they themselves understand that in one synagogue after another I used to imprison and beat those who believed in You. Acts 26:10+ “And this is just what I did in Jerusalem; not only did I lock up many of the saints in prisons, having received authority from the chief priests, but also when they were being put to death I cast my vote against them. Acts 26:11+ “And as I punished them often in all the synagogues, I tried to force them to blaspheme; and being furiously enraged at them, I kept pursuing them even to foreign cities. GENTILE PERSECUTION OF CHRIST FOLLOWERS Bringing you before kings and governors for My name's sake - This means the persecution would not just be Jewish but would also be Gentile because the Gentiles were the kings and governors. The disciples were first persecuted by the Jews and as the Gospel spread throughout the Roman Empire, the Gentiles began to persecute the believers. See Acts 12:1-4 ("Herod the king laid hands on some who belonged to the church"); Acts 16:19-26 (= Paul and Silas "dragged...before the authorities and...the chief magistrates"); Acts 25:12 (= "Then when Festus had conferred with his council, he answered, “You have appealed to Caesar, to Caesar you shall go.”) This should not have been surprising for Jesus had taught His disciples “Remember the word that I said to you, ‘A slave is not greater than his master.’ If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also." (Jn 15:20) So even as Jesus was led away to Caiaphas (Mt 26:57), so too His disciples would be brought before the authorities. Bringing (520)(apago from apó = from + ágō = to carry, lead) means to carry or lead away, leading from one place to another. Leading an ox or donkey to water (Lk 13:15). In the figurative sense (passive voice) it meant to be deceived or be influenced "by mute idols" before they became believers (1 Cor 12:2) Apago was used as a legal term meaning to lead one from one point to another in legal proceedings (to trial, punishment, prison or execution), just as Jesus was "led...away to Caiaphas, the high priest." (Mt 26:57), "to Pilate" (Mt 27:2) and finally to be crucified (Mt 27:31, cf prison guards who were led away [to execution] Acts 12:19). Apago meant to lead away a prisoner or condemned man (Mk 14:44; 15:16; Rev 13:10). Apago (intransitively) is used by Jesus to refer to a way which leads either to eternal punishment or eternal life (Mt 7:13-14-note). In this verse apago is in the present tense indicating this was ongoing and passive voice signifies the disciples would continually be brought before the authorities. Gilbrant - Apagō is a very versatile term in classical Greek. Its range of definition extends from the simple idea of “to lead” or “to carry away” to the more technical notions of “to arrest” and “to bring before a magistrate.” It can describe God’s “driving” Israel into other lands (as punishment; Deuteronomy 28:36,37). In the Septuagint agago may refer to someone “escorting” (leading) another (e.g., 1 Ki 1:38) or “abducting” another (2 Chr 36:6; Jer 40:1 of being led away to Babylon; cf. Ps 125:5). But positively the Psalmist relied upon God to lead him (Ps 60:9; 108:10). Agago - 16x in 16v - bringing(1), lead(1), lead...away(2), leads(2), led astray(1), led away(1), led...away(6), took(1), took...away(1). Matthew 7:13 "Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. Matthew 7:14 "For the gate is small and the way is narrow that leads to life, and there are few who find it. Matthew 26:57 Those who had seized Jesus led Him away to Caiaphas, the high priest, where the scribes and the elders were gathered together. Rick Renner - Once Jesus was in their hands, Matthew 26:57 tells us that they "led him away." This phrase comes from the Greek word apago—the same word used to picture a shepherd who ties a rope about the neck of his sheep and then leads it down the path to where it needs to go. This word pictures exactly what happened to Jesus that night in the Garden of Gethsemane. He wasn't gagged and dragged to the high priest as one who was putting up a fight or resisting arrest. Instead, the Greek word apago plainly tells us that the soldiers lightly slipped a rope about Jesus' neck and led Him down the path as He followed behind, just like a sheep being led by a shepherd. Thus, the Roman soldiers and temple police led Him as a sheep to slaughter, just as Isaiah 53:7 had prophesied many centuries earlier. Specifically on that night, however, the soldiers led Jesus to Caiaphas the high priest. Matthew 27:2 and they bound Him, and led Him away and delivered Him to Pilate the governor. Matthew 27:31 After they had mocked Him, they took the scarlet robe off Him and put His own garments back on Him, and led Him away to crucify Him. Mark 14:44 Now he who was betraying Him had given them a signal, saying, "Whomever I kiss, He is the one; seize Him and lead Him away under guard." Mark 14:53 They led Jesus away to the high priest; and all the chief priests and the elders and the scribes gathered together. Mark 15:16 The soldiers took Him away into the palace that is, the Praetorium), and they called together the whole Roman cohort. Luke 13:15 But the Lord answered him and said, "You hypocrites, does not each of you on the Sabbath untie his ox or his donkey from the stall and lead him away to water him? Luke 21:12 "But before all these things, they will lay their hands on you and will persecute you, delivering you to the synagogues and prisons, bringing you before kings and governors for My name's sake. Luke 22:66 When it was day, the Council of elders of the people assembled, both chief priests and scribes, and they led Him away to their council chamber, saying, Luke 23:26 When they led Him away, they seized a man, Simon of Cyrene, coming in from the country, and placed on him the cross to carry behind Jesus. Acts 12:19 When Herod had searched for him and had not found him, he examined the guards and ordered that they be led away to execution. Then he went down from Judea to Caesarea and was spending time there. Acts 23:17 Paul called one of the centurions to him and said, "Lead this young man to the commander, for he has something to report to him." Acts 24:7 "But Lysias the commander came along, and with much violence took him out of our hands, 1 Corinthians 12:2 You know that when you were pagans, you were led astray to the mute idols, however you were led. Zodhiates - In your state of idolatry or paganism, Paul tells the Corinthians, you were being carried away as captives to destruction Agago - 48x in 46v in the Septuagint Ge. 31:18; Gen. 31:26; Gen. 39:22; Gen. 40:3; Gen. 42:16; Gen. 42:19; Deut. 28:36; Deut. 28:37; Jdg. 4:7; Jdg. 19:3; 1 Sam. 6:7; 1 Sam. 23:5; 1 Sam. 30:20; 1 Sam. 30:22; 1 Ki. 1:38; 2 Ki. 6:19; 2 Ki. 11:4; 2 Ki. 17:27; 2 Ki. 24:15; 2 Ki. 25:20; 2 Chr. 36:6; 2 Chr. 36:17; Est. 1:1; Job 21:30; Job 24:3; Ps. 60:9; Ps. 108:10; Ps. 125:5; Ps. 137:3; Prov. 16:29; Isa. 16:3; Lam. 3:2; Dan. 4:25 In the Septuagint of the Lord bringing the Jews into subjection to another nation (Dt 28:36), of the LORD driving the Jews among the Gentiles (Dt 28:37). Pr 16:29 "A man of violence entices his neighbor And leads him in a way that is not good." For My name's sake - They persecute you because they hate the Name of Jesus (The parallel Mt 24:9 has "because of My Name"). The hate all that His Name stands for. Have you ever been in a conversation with an unbeliever and you mentioned the Name "Jesus" (not as a curse word as the world besmirches His great Name - Acts 4:12-note)? What happens? The reaction varies, but the truth usually is that they hate His Name! They hate His Gospel message and so it is not surprising they would hate the messenger. NLT paraphrases this verse "there will be a time of great persecution...because you are My followers." These men are followers of Jesus and are loyal to Him and they give offer an aroma of Jesus and they do not like the aroma! As Paul said, But thanks be to God, who always leads us in triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place. For we are a fragrance of Christ to God among those who are being saved and among those who are perishing; 16 to the one an aroma from death to death, to the other an aroma from life to life. And who is adequate for these things? (2 Cor 2:14-16) My Name's Sake - Below are some other notable examples of this great phrase in the New Testament - it costs to bear this great Name! Have you experienced that? Have you been rejected or scorned or made fun of because you are His follower? If not, perhaps you are not really His follower (cf Php 1:29-note, 2 Ti 3:12-note, 2 Cor 13:5-note). Matthew 19:29 “And everyone who has left houses or brothers or sisters or father or mother or children or farms for My name’s sake, will receive many times as much, and will inherit eternal life. John 15:21 “But all these things they will do to you for My name’s sake, because they do not know the One who sent Me. Acts 9:16+ for I will show him (Saul of Taurus) how much he must suffer for My name’s sake.” Revelation 2:3+ and you (Church at Ephesus) have perseverance and have endured for My name’s sake, and have not grown weary. Stein on My Name's sake (or "on account of My Name" = NIV; "because you are my followers" = NLT) - Although this expression was a common one in the early church (cf. John 15:21; 1 Pet 4:14, 16; 3 John 7; Rev 2:3), it occurs most frequently in Luke-Acts - Luke 9:48–49; 10:17; 21:17; 24:47; Acts 2:38; 3:6, 16; 4:10, 17, 18, 30; 5:28, 40–41; 8:16; 9:15–16, 21, 27 (NAC). PERSECUTION OF CHRISTIANS BY THE GENTILES The Torches of Nero See Christians in Upper Right Dr. John MacArthur discusses the pathogenesis (sorry but as a pathologist I think this term is very apropos) of the Gentile persecution of the disciples of Christ in some depth: The history of Gentile persecution begins in the book of Acts. And it begins with the Romans who persecuted Christians for several reasons. At the outset of Christianity the Romans left the Christians alone (cf Acts 18:12–15). Why? Because originally the Romans viewed Christianity as a sect of Judaism and Judaism was religio licita, i.e., "permitted religion," or "approved religion". The Romans did not perceive a threat from Judaism so it had not been banned. However...the influx of Gentiles into the Church became a problem...the Romans began to see Christianity as distinct from Judaism....It did not take Rome long to figure out that if the Jews hated Christians, then Christianity was not part of Judaism.... Christianity was outlawed, and became an illegal religion and there were several factors... (1) First, there were political motivations. The Christians allegiance to Christ was....far above their allegiance to Caesar. This aroused suspicion that they were disloyal to the Roman state....The Romans gave great freedom to the nations they conquered, but one thing they asked was total loyalty to be the Caesar. If you demonstrated loyalty to the Caesar, you were demonstrating loyalty to the Roman state. (Ed: See Imperial Cult in Rome; see 13 page article = "The Worship of the Roman Emperors" - Henry F Burton - The Biblical World. Vol 40. No. 2. August, 1912 or here) Keep in mind that in ancient Rome there was a union of religion and state. In fact, the first nation in history that did not have an allegiance between religion and the state was the USA. Prior to that, all civilizations had religion and the state joined inseparably. Refusal to worship the Roman gods or the emperor was considered treason. And the Christians refused to worship the emperor or the Roman gods. They also refused to make the required sacrifice in worship of the emperor. They were therefore seen as traitors. They also proclaimed the Kingdom of God which caused the Romans to suspect them of trying to overthrow the government. They had another King and they had another Kingdom. The Christians in the first century knew they were under suspicion and to avoid confrontation with Roman authorities,they began to hold their meetings in secret at night in clandestine places, for example, the Catacombs....Furthermore, Christians generally refused to serve in the Roman army wich caused them to be viewed as disloyal. (2) There were religious motivations - The Romans had a tolerant attitude toward religion and allowed their subjects to worship whatever gods they desired, as long as they also worshiped the Roman gods. Their approach to religion was all inclusive and what bothered them about Christianity was Christianity was exclusive. Christians preached an exclusive message that there is only one true God, one Savior, and one way of salvation. And they were evangelistic, trying to win converts among the nations that were part of the Roman world which went against the prevailing atmosphere of religious pluralism. Christians therefore were even denounced as atheists because they rejected the Roman pantheon of gods, because they would not worship the emperor as god, and because they did not worship idols. And the Romans could not disassociate a god from an idol, so if you had no idol, you had no god. And so they were atheists. So here are these subversive atheists, assaulting the unity and the peace of Rome with their exclusive God and exclusive message. The secrecy of Christians also led to lurid false rumors of gross immorality. They assumed that they were in dark,secretive places doing evil things because that is what the Romans did even in the open. They misunderstood what was meant by eating and drinking the elements during the Lord’s supper, which led to charges of cannibalism and that Christians met to engage in lurid, immoral activity and eat each others flesh! They even attacked the Christian gesture of a holy kiss which was an embrace, as best we can tell, from cheek to cheek. (cf Ro. 16:16; 1 Cor 16:20; 2 Cor 13:12; 1 Th 5:26; 1 Pe 5:14) That gave rise to false accusations of incest and other sexual perversions. The Romans painted a very lurid picture of the Christian's religion. (3) Socially the Romans had another motivation, because the Roman leaders feared the influence of the Christians on the lower social classes. You have to understand that there’s no middle class in ancient world as is still true in some countries in the world, especially third world countries....What you had was a mass of humanity that are poor and a small group of elites at the top who controlled all the wealth and power and usually abused the poor. This is what foments revolution. This is why there was a Russian Revolution and a French Revolution. This is why there is revolution typically anywhere in the world. The oppressed have the numbers. And finally they arise, get organized and overthrow the elite. Well the leaders of Roman society feared the influence of Christians on the lower classes because the Christians were drawing people from the lower classes. Remember 1 Corinthians 1:26 “For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble. ” which is to say there were a growing number of Christians who were from the slave population, and there were 10-12 million slaves in the Roman Empire. The wealthy aristocrats were easily threatened by the fear of slave revolt and, feared that Christians were fomenting this revolt, particularly because Christians taught that there’s neither bond nor free in Christ (Gal 3:28, Col 3:11). And so they failed to recognize the status of the elite....Christians held themselves aloof from much of public life, because everything was connected to idols. If you went to a theatrical event, a sporting event, any kind of civil event, there would be sacrifices to pagan deities. And there would also be the kind of behavior that went along with their evil idolatry. So Christians could not really engage in the activities of the culture and were completely counter-culture because their conscience restrained them.... (4) There were economic reasons why the Romans persecuted the Christians. It is overlooked but the persecution of the early church had a lot to do with the dent that the Gospel was making in the false god trade. Remember Acts 16:16-24 when Paul cast a demon out of a girl, a slave girl at Philippi who was making a fortune for her masters by telling people’s fortune.....And when he cast the demon out, they lost their source of income. The same thing happened in Acts 19:23-27 which caused a riot at Ephesus and they tried to kill Paul because he made such a dent in the the idol trade. Paul's preaching of the gospel had caused people to burn all their idols and shut down the sale of idols. Early in the second century, Pliny, the Roman governor of Bithnia, lamented in a letter to Emperor Trajan that the spread of Christianity had caused the pagan temples to be deserted and the sales of sacrificial animals to plummet. You remember now, you’re living in a superstitious time. People attribute plague, famine, and natural disaster and all the other things that happen in life, to the gods being unhappy. And the idea was, the gods are unhappy because the Christians are forsaking them. And all of this is coming on us because all these Christians are forsaking the gods and the gods are mad. It prompted the Christian apologist Tertullian to remark, “If the Tiber reaches the walls, if the Nile does not rise to the fields, if the sky doesn’t move or the earth does, if there’s a famine, if there’s a plague, the cry is at once, ‘Christians to the lion.’” The gods were mad because of the Christians. For these and other reasons, Christianity became a hated and despised religious sect in the Roman Empire. His letter to Emperor Trajan, Pliny scorned Christianity. He said, “It is a depraved and extravagant superstition.” And went on to complain “The contagion of this superstition has spread not only in the cities but in the villages and the rural districts as well”. The Gospel was penetrating, people were being converted, the church was growing and it had a detrimental effect on Roman life. The Roman historian Tacitus, a contemporary by the way of Pliny, describes Christians as "a class hated for their abominations." Suetonius, another contemporary of Pliny, dismissed them as "a set of men adhering to a novel and mischievous superstition." And so persecution of Chrsitians began to foment....The first official breakout of persecution is July, 64 A.D., six years before the destruction of Jerusalem, under the Emperor Nero. On July of A.D. 64 a fire ravaged Rome, damaging much of the city. Popular rumors pinned the cause on Nero himself. You remember Nero fiddling while Rome burned. That is probably not accurate but Nero needed a scapegoat. He needed someone that the populace already considered responsible for bad things, and that was the Christians. And so he blamed the Christians and began to savagely persecute them. Christians were arrested, cruelly tortured, thrown to wild animals, crucified and doused with oil and put on sticks and lit as torches for Nero’s garden parties at night (See Picture). This first official organized persecution was in the vicinity of Rome, but attacks on Christians began to spread and were unchecked by the authorities. According to tradition, both Peter (Ed: See Picture of Peter being crucified upside down) and Paul (see note) were martyred under this persecution in the time of Nero. Three decades later, in the 90's of the first century, during the reign of Emperor Domitian, another government sponsored persecution of Christians breaks out (See Wikipedia discussion). We don’t know a lot of the details but it extended all around Israel and all the way to Asia Minor, modern-day Turkey. It was this persecution under Domitian that caught John the Apostle and had him exiled to the Isle of Patmos (Note). And among those martyred at that time was a man named Antipas, a faithful pastor. One notable example of Christian martyrdom in that time is Polycarp, the aged bishop at the church at Smyrna, around 160 A.D. He was arrested for being Christian, tied to a stake and burned. And when asked to deny Christ, Polycarp said this, “Eighty and six years … eighty and six years have I served Him and He never did me any injury. How can I then blaspheme My King and My Savior?” And he died triumphantly. It wasn’t long until there was empire-wide persecution of Christians, extending throughout the Roman Empire in the year 250 A D under Emperor Decius. Rome at that time faced serious internal issues, economic crisis, natural disasters, external issues, the incursion of barbarians. Decius was convinced that all these difficulties were coming again because of the Christians who were forsaking Rome’s ancient gods. He issued an edict (See below) requiring everyone to offer a sacrifice to the gods and to the emperor and obtain a certificate attesting that they had done that. And if they didn’t do that, they were to be imprisoned, tortured and then slaughtered. In January 250, Decius is said to have issued one of the most remarkable Roman imperial edicts. From the numerous surviving texts from Egypt, recording the act of sacrifice, it appears that the edict itself was fairly clear --- All the inhabitants of the empire were required to sacrifice before the magistrates of their community 'for the safety of the empire' by a certain day (the date would vary from place to place and the order may have been that the sacrifice had to be completed within a specified period after a community received the edict). When they sacrificed they would obtain a certificate (libellus) recording the fact that they had complied with the order.[2] That is, the certificate would testify the sacrificant's loyalty to the ancestral gods and to the consumption of sacrificial food and drink as well as the names of the officials who were overseeing the sacrifice.[11] It didn’t last long, however, by July of the next year, 251 A D, Decius died in a battle but persecution did not end. Now jumped from 251 A.D. to A.D. 303. Fifty-two years later the most violent empire-wide persecution came under an emperor named Diocletian. It was an all-out attempt to exterminate the Christian faith (Ed: See The Great Persecution). He issued a series of edicts ordering churches to be destroyed. All copies of the Bible to be burned. All Christians offer sacrifice to the Roman gods or be killed. It was not until the Edict of Milan in which Constantine participated in 313 A D that 3 years of Christian persecution ended. And by 324 A D, Constantine had established Christianity as the religion of the Roman Empire. Did that end persecution? No. The Holy Roman Empire, the false form of Christianity began to persecute the true church. In the most massive persecution yet came during the Middle Ages. The horrors of the Inquisition, (Ed: See also Medieval Inquisitions) the St. Bartholomew’s Day Massacre, and the martyrdoms of many believers, epitomized the Roman Church’s effort to suppress the true gospel of Jesus Christ. When I say massive, I mean massive. According to historian, John Dowling, (The history of Romanism : from the earliest corruptions of Christianity to the present time) a reputable historian, the Roman Catholic Church put to death 50 million heretics between A.D. 606 and mid-1800’s, many of them true Christians … 50 million. Murderous was that period of time. The Reformers came along, denounced the Catholic system of indulgences and works righteousness. In the time of the Reformation, the 1500’s, the response from Rome was vitriolic and violent. And, of course, added to the 50 million that were slaughtered during that time. Godly leader like John Hus, Hugh Latimer, William Tyndale (90 minute movie), Patrick Hamilton, George Wishert(?), many others, martyred for their faith. It was Huss secured to a stake where he would be burned, said with a smile, “My Lord Jesus was bound with a harder chain than this for my sake, why then should I be ashamed of this rusty one.” When asked to renounce, Huss declined saying, “What I taught with my lips, I now seal with my blood,” and gave testimony to the glory and honor of Christ and the truth of the gospel in his death. And that’s what Jesus said would happen. It will turn out for your testimony because the Spirit will show you what to say. As he was about to be burned at the stake, the Czech reformer John Hus confidently proclaimed, The Lord Jesus Christ, my Redeemer, was bound with a harder chain, and I, a miserable sinner, am not afraid to bear this one, bound as I am for his name’s sake.… In the same truth of the Gospel which I have written, taught, and preached, drawing upon the sayings and positions of the holy doctors, I am ready to die today. (David S. Schaff, John Huss, His Life, Teachings and Death After Five Hundred Years [New York: Scribners, 1915], 257) (see youtube video or another video) (Watch John MacArthur speak of John Hus) The triumph and testimony of John Hus has been the cause of the conversion of who knows how many … countless thousands … through history. He died singing a hymn as the flames engulfed his body. No other religion has this history. In many places in the world today, believers continue to be persecuted. Muslim and Hindu-controlled countries, especially Africa and the Middle East, especially murderous toward Christians. Though other nations such as Communistic states are also antagonistic and during the development of Communism, Christians were massacred wholesale. A February 11, 1997 article in the New York Times reports 'Millions of American Christians pray in their churches each week, oblivious to the fact that Christians in many parts of the world suffer brutal torture, arrest, imprisonment and even death -- their homes and communities laid waste -- for no other reason than that they are Christians. The shocking untold story of our time is that more Christians have died this century simply for being Christians than in the first nineteen centuries after the birth of Christ. They have been persecuted and martyred before an unknowing, indifferent world and a largely silent Christian community. (See Original NY Times Article) In addition, an incalculable number of faithful believers have been rejected by their families, hated by their parents, hated by their siblings, by their friends, arrested, beaten, persecuted short of death … all on account of loyalty to Christ. There’s a relatively new book called The New Persecuted, published in 2002. A Roman Catholic journalist, Antonio Sooci estimates that in the two thousand years of church history, seventy million Christians have been martyred. The number is likely much greater since he minimizes the number of those executed under the Roman Catholic Church. God knows, I don’t know how many but the numbers are staggering. Under the Roman Catholic Church, which replaced Imperial Rome as the dominant power during the Middle Ages, persecution broke out anew. Ironically, this time the persecution against true believers came from those who called themselves “Christian.” The horrors of the Inquisition, the St. Bartholomew’s Day Massacre, and the martyrdoms of many believers, epitomized the Roman Church’s effort to suppress the true gospel of Jesus Christ. More recently, believers have been brutally repressed by Communist and Islamic regimes. In fact, it has been estimated by none other than a Roman Catholic source that, in all of church history, roughly 70 million Christians have been killed for their profession of faith, with two-thirds of those martyrdoms occurring after the start of the twentieth century (Antonio Socci, I Nuovi Persequitati [The New Persecuted] Casale Montferrato: Edizioni Piemme, 2002). The actual number is likely much greater. The Catholic journalist cited in this news article estimates that an average of 100,000 Christians have been killed every year since 1990. (Source: MacArthur Commentary on John) He also says that of these 70 million Christians, two thirds have been killed in the last hundred years. He claims that an average of 160 thousand Christians have been killed every year since 1990 … 160 thousand a year since 1990. So was our Lord right when He said you can expect this in the time between My first and My second coming? He was right about the wars. He was absolutely right about the earthquakes and the plagues and the famines, that they would increase and escalate and become worse and worse. Don’t think for one split second that the purpose of Jesus failed at the cross. Don’t think that what He intended to do didn’t come to pass. He laid out exactly what would happen and that’s the way it is in the history of the world. And it’s going to get worse, not better. If you think persecution of believers is going to go away, you’re wrong. The church is going to continue to be persecuted because it’s going to continue to be scattered for purposes of evangelism. And it’s going to continue to have to give its testimony of triumph in the face of persecution to demonstrate its truthfulness and validity and persecution will continue and get worse. (The Persecution and Endurance of Christians, Part 2) Luke 21:13 "It will lead to an opportunity for your testimony. BGT Luke 21:13 ἀποβήσεται ὑμῖν εἰς μαρτύριον. KJV Luke 21:13 And it shall turn to you for a testimony. NET Luke 21:13 This will be a time for you to serve as witnesses. CSB Luke 21:13 It will lead to an opportunity for you to witness. ESV Luke 21:13 This will be your opportunity to bear witness. NIV Luke 21:13 This will result in your being witnesses to them. NLT Luke 21:13 But this will be your opportunity to tell them about me. NRS Luke 21:13 This will give you an opportunity to testify. YLT Luke 21:13 and it shall become to you for a testimony. Philippians 1:28; 1 Th 3:3,4; 2 Th 1:5 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:5-24 Staying Sane When the Whole World Goes Crazy - Steven Cole Luke 21:12-19 The Persecution and Endurance of Christians, Part 1 - John MacArthur Luke 21:12-19 The Persecution and Endurance of Christians, Part 2 - John MacArthur A CHANCE TO BE A MARTYR! It will lead to an opportunity for your testimony - Literally it reads "and it shall become to you for a testimony." or "It shall be to you for a witness." Jesus explains that their suffering for His Name's sake is not meaningless. To the contrary, the purpose of their persecution leads to the their privilege of His proclamation! This is the glorious outcome of suffering for the sake of the Name above all names! We receive the golden opportunity of a lifetime to tell about the life of the Only One in Whom there is eternal life! The paradox of persecution is that it opens a wide door of opportunity for the Gospel, one that leads to a testimony about the Lord Jesus Christ. Recall that Paul had appealed to Caesar and to Caesar (Acts 25:10,11+) and to Caesar he went, but this imprisonment opened up an opportunity to present the Gospel in places it may never have been presented otherwise. For example, Paul was chained to a Roman guard round the clock and we know what they heard. In Acts 27:24+ an angel of God told Paul "you must stand before Caesar." In Philippians 4:22+ written from a Roman prison Paul writes "all the saints greet you , especially those of Caesar's household." How did they hear the Gospel? Most writers believe that they had been led to Christ by the prisoner Paul. In Acts 4 Luke describes an open door of opportunity which was brought about by Jewish persecution... As they were speaking to the people, the priests and the captain of the temple guard and the Sadducees came up to them, 2 being greatly disturbed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. 3 And they laid hands on them and put them in jail until the next day, for it was already evening. 4 But many of those who had heard the message believed; and the number of the men came to be about five thousand. 5 On the next day, their rulers and elders and scribes were gathered together in Jerusalem; 6 and Annas the high priest was there, and Caiaphas and John and Alexander, and all who were of high-priestly descent. 7 When they had placed them in the center, they began to inquire, “By what power, or in what name, have you done this?” 8 Then Peter, filled with the Holy Spirit, said to them, “Rulers and elders of the people, 9 if we are on trial today for a benefit done to a sick man, as to how this man has been made well, 10 let it be known to all of you and to all the people of Israel, that by the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead–by this name this man stands here before you in good health. 11 “He is the STONE WHICH WAS REJECTED by you, THE BUILDERS, but WHICH BECAME THE CHIEF CORNER stone. 12 “And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.” 13Now as they observed the confidence of Peter and John and understood that they were uneducated and untrained men, they were amazed, and began to recognize them as having been with Jesus. (Acts 4:1-13+) Acts 4:33 sums up this opportunity to give a testimony or witness And with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all. (Acts 4:33+) MacArthur - Christ’s warning of the persecution to come shocked the disciples, who were still expecting Him to inaugurate the golden age of the messianic kingdom. Incredibly, the very next evening, during the Last Supper they, unable to shake the persistent hope of the kingdom, bickered over which of them would be elevated to the greatest honor in the kingdom (Luke 22:24). There was no place in their theology or their minds for Messiah to be killed and His followers persecuted. But persecution of Christians would have an outcome opposite what the enemies of Christ intended. Far from destroying the Christian faith, it would help spread the gospel by leading to an opportunity for believers’ gospel testimony. Over the centuries persecution has provided opportunities to proclaim the gospel, purified the church, and demonstrated the triumph of saving faith. (See Luke Commentary) Opportunity for your testimony (3142)(marturion/martyrion; English "martyr") means evidence, proof. The content of what a witness tells. Marturion is is the declaration of facts which confirms or makes something known. A person can only testify to what he himself has seen or heard or experienced. A witness in a courtroom is to report only what he knows objectively, factually, and personally. He is not to speculate, guess, or deduce. See Stephen's eloquent testimony below. In later centuries (after the first century AD) marturion came to be used as a description of martyrdom. Edward Myers says "The word originally referred to one who was a legal witness but came to refer to one whose testimony for Jesus ends in death." (Eerdman's Dictionary of the Bible). Tertullian wrote that “The oftener we are mown down by you, the more in number we grow; the blood of Christians is seed” (Apology, chap. 50). MacArthur - The persecution of the church always brings gospel opportunity. Persecution of the church always purifies the church. The persecution of the church always makes the church strong, it makes the church bold....Persecution of Christians has allowed Christians to give, strong, bold, confident, faithful testimony to the glory of the gospel. You read Foxe's Book of Martyrs. And you hear these incredibly stirring, beautiful testimonies of those who were brought to the edge of the flames, about to be burned to death, or to the edge of the sword, or the guillotine for their love for Christ and how powerful their testimony is now resounding. Luke 21:14 "So make up your minds not to prepare beforehand to defend yourselves; Lenski Luke 21:14 Fix, therefore, in your hearts not to meditate beforehand to make defense for yourselves,l. BGT Luke 21:14 θέτε οὖν ἐν ταῖς καρδίαις ὑμῶν μὴ προμελετᾶν ἀπολογηθῆναι· KJV Luke 21:14 Settle it therefore in your hearts, not to meditate before what ye shall answer: NET Luke 21:14 Therefore be resolved not to rehearse ahead of time how to make your defense. CSB Luke 21:14 Therefore make up your minds not to prepare your defense ahead of time, ESV Luke 21:14 Settle it therefore in your minds not to meditate beforehand how to answer, NIV Luke 21:14 But make up your mind not to worry beforehand how you will defend yourselves. NLT Luke 21:14 So don't worry in advance about how to answer the charges against you, NRS Luke 21:14 So make up your minds not to prepare your defense in advance; YLT Luke 21:14 'Settle, then, to your hearts, not to meditate beforehand to reply, GWN Luke 21:14 So make up your minds not to worry beforehand how you will defend yourselves. NKJ Luke 21:14 "Therefore settle it in your hearts not to meditate beforehand on what you will answer; NAB Luke 21:14 Remember, you are not to prepare your defense beforehand, MIT Luke 21:14 Determine, therefore, in your heart not to premeditate how you will make your defense. NJB Luke 21:14 Make up your minds not to prepare your defence, ASV Luke 21:14 Settle it therefore in your hearts, not to meditate beforehand how to answer: Luke 12:11,12; Mt 10:19,20; Mark 13:11 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:5-24 Staying Sane When the Whole World Goes Crazy - Steven Cole Luke 21:12-19 The Persecution and Endurance of Christians, Part 1 - John MacArthur Luke 21:12-19 The Persecution and Endurance of Christians, Part 2 - John MacArthur PUT ASIDE FEAR OF WHAT TO SAY Mark has a similar statement Mark 13:11+ “When they arrest you and hand you over, do not worry beforehand about what you are to say, but say whatever is given you in that hour; for it is not you who speak, but it is the Holy Spirit.
Lucas 21
MacArthur - Those who suffer for Christ will be defended by Christ. Many of the most memorable and powerful testimonies of the great martyrs were uttered just before they were put to death. God gave them a special presence of mind and clarity of thought to present a testimony more powerful than they would otherwise have been able to give. (See Matthew Commentary) R C H
Lucas 21
MacArthur - Since He had just warned that believers would die in the coming persecutions, this cannot be a guarantee of absolute physical protection. The point of the saying is metaphoric—that though they may die physically, true believers will not perish spiritually. Some have interpreted the Lord’s concluding statement, “By your endurance you will gain your lives,” as a reference to physical survival. That, however, reduces it to a meaningless tautology, saying in effect that those who do not die will not die. What Jesus was actually pointing out is that those whose trust in Christ endures to the end (cf. Matt. 10:22; 24:13), so that they do not fall away, prove that their faith is the authentic gift from God. Such will receive the final aspect of salvation, glorification, and live forever in the joy of God’s glorious kingdom. Stein - The whole flavor of Lk 21:12–19 indicates that whereas martyrdom may be experienced by only a few, many will experience persecution. Furthermore, although Acts ends before the Neronian persecutions, Luke’s readers must have known about them, and the martyrdoms at that time were more than a “few.” Most probably this proverb is meant to contrast what humanity can do and what it cannot do to God’s people. In Luke 12:4–5-note the reader is told not to fear those who kill the body and after that can do no more. Rather they are to fear him who has power to cast into hell. After this warning of future persecution, there follows in Lk 12:7a, as here, a similar statement (“the very hairs of your head are numbered”). These words are therefore meant to encourage Jesus’ followers by reminding them that whatever may happen to them by way of persecution, nothing can ultimately harm them, not even death, for they possess eternal life (LK 18:30; cf. John 10:28). (NAC) Some writers such as Leon Morris interpret Jesus paradoxical promise as speaking of physical preservation not spiritual preservation - The reconciliation (with preceding prediction of death) lies in the thought of God’s overriding sovereignty. God’s control is absolute. He can bring it about that not a hair of their head will perish." (Borrow The Gospel According to St. Luke: An Introduction and Commentary) R C H
Lucas 21
MacArthur - Endurance does not produce or protect salvation, which is totally the work of God's grace. But endurance is evidence of salvation, proof that a person is truly redeemed and a child of God. God gives eternal life "to those who by perseverance in doing good seek for glory and honor and immortality," Paul says (Ro 2:7-note). The writer of Hebrews expresses the same truth in these words: "For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end" (Heb 3:14-note). We do not earn our salvation by endurance, but prove it. Continuance is a verification of being a real Christian. Theologians call this the perseverance of the saints. The following Scriptures also emphasize perseverance: Matthew 24:13; John 8:31; 1 Corinthians 15:1-2; Colossians 1:21-23; Hebrews 2:1-3; 4:14; 6:11-12; 10:39; 12:14; 2 Peter 1:10. Persecution quickly burns away chaff in the church. Those who have made only a superficial profession of Christ have no new nature to motivate them to suffer for Christ and no divine power to enable them to endure it if they wanted to. Nothing is more spiritually purifying and strengthening than persecution (cf. James 1:12-note). (MacArthur New Testament Commentary – Matthew) Darrell Bock - Saving faith does not renounce Jesus; it holds onto him even in the face of persecution. To cease to trust Jesus is to never have trusted him. Judas pictures one who failed. Peter pictures one who lapsed but whose commitment was real. The spiritual force of this verse reinforces that of Luke 21:18 (Plummer 1896: 481). To cling to Jesus is to have life—even in the face of death. Mark 13:13b makes the connection to salvation explicit: the one who endures to the end will be saved. (BECNT-Luke) You will gain your lives - Literally "gain your souls." The NLT paraphrases it "you will win your souls." NIV has "you will gain life." NAB has "you will secure your lives." Paul uses the verb form (hupomeno) in his last written communication stating "If we endure hupomeno in the present tense = as our general lifestyle, not perfection but our general "direction"), we will also reign with Him; If we deny Him, He also will deny us." (2 Ti 2:12-note). In this passage what is the "opposite" of enduring? It is denying! This is not about loss of rewards as some falsely teach, but is about loss of eternal life that reigns with Christ! Mark it down, no one loses their salvation! Those who profess Christ and "appear" to lose their salvation were never genuinely saved! (cf Jn 10:28-29) Gain (acquire)(2932)(ktaomai) means procure, obtain or acquire something for oneself. Most NT uses refer to procuring something by purchase for a price (Acts 1:18; 8:20; 22:28). Lives (5590)(psuche or psyche from psucho = to breathe, blow, English = psychology, "study of the soul") is the breath, then that which breathes, the individual, animated creature. Psuche is used as it is in Mark 8:35, 36 and in John 12:25, as referring to the immaterial part of man which animates his body, which is as such called "the life." NET Note on lives - "your souls," but psuche is frequently used of one's physical life. In light of Lk 21:16 that does not seem to be the case here.
Lucas 21
MacArthur - He took to himself the title Theos Epiphanes, which means "manifest god," but his enemies nicknamed him Epimanes, which means "madman" or "the insane one." Ironically, when he died in 163, he was totally insane, outraged to the point of madness because of his military defeats by the Jewish rebel Judas Maccabaeus. The text of Daniel 11:21-35-note perfectly describes the rule of Antiochus, who gained his throne "by intrigue" (Da 11:21-note), made numerous excursions into Egypt (Da 11:24-27-note), broke his covenant with Israel (Da 11:28-note), and desecrated the Temple in Jerusalem (Da 11:31-note). The apocryphal books of 1 and 2 Maccabees vividly portray the time of Antiochus and the Jews' zealous resistance to his brutal and sacrilegious tyranny. He slaughtered countless thousands of Jewish men, sold many of their wives and children into slavery, and tried to completely obliterate the Jewish religion. He desecrated the Temple by sacrificing a pig, the most ceremonially unclean of all animals, on the altar and forcing the priests to eat its flesh. He then set up in the Temple an idol of Zeus, the pagan deity he fancied himself as manifesting. That horrible defilement by Antiochus was a preview of the even greater abomination of desolation to be committed by the Antichrist in the end time. Daniel 12:11-commentary (NOT FULFILLED) "And from the time that the regular sacrifice is abolished, and the abomination of desolation is set up, there will be 1,290 days. Comment: In the context of Daniel 12:1-13 (end times), this could be the passage to which Jesus referred in Mt 24:15-note. If one compares Scripture to Scripture, the seminal event (abolition of regular sacrifice and setting up the abomination of desolation) is similar to Daniel's description of the sacrifices in Daniel 9:27. It is sad that even one of the better pre-1900 commentators like Jamieson (Critical Commentary) refer to the Roman army as the abomination of desolation! Others say that Luke did not use the phrase abomination of desolation because it would have had very little meaning to the Gentile audience. That sounds good but it is mere speculation, especially in light of the context even in Luke that Jesus, a Jew, is answering the question of Jews regarding the Jewish Temple! Not to mention that Matthew and Mark who both use this phrase (and reference Daniel) are recording a different discourse. It follows that it should not surprise us if there are significant differences between Luke and the other two synoptic gospels (as there are - see chart)! The reason abomination of desolation and Daniel's prophecy is not mentioned by Luke is because Luke is referring to a different event! NET Note on Luke 21:20 - The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke's account. The parallels to this in Mt 24:15+ and Mk 13:14+ refer to the temple's desolation, though Matthew's allusion is clearer. They focus on the parallel events of the end (Ed: the end of this age, cp Mt 24:14b), not on the short term realization in A.D. 70. The entire passage has a prophetic "two events in one" typology, where the near term destruction (A.D. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark). Robert Stein makes an interesting comment that "Luke reworded "abomination of desolation" (Mk 13:14, Mt 24:15-note) in order to keep his readers from confusing the fall of Jerusalem with the end time." (New American Commentary - Luke) Comment - Unfortunately many of the commentators over the years have failed to make the clear distinction with the result that many saints are confused about these important eschatological passages! In view of the fact that Luke 21 is similar to Matthew 24, it would be prudent to compare these two accounts focusing especially on Luke 21:20-24 which is somewhat controversial. Below is a simple chart comparing Luke 21:19-24 and Matthew 24:14-21 line by line, passage by passage. If you go through these passages and make simple observations of the plain meaning of the text, it is clear that these two discourses share a several similarities, but it also becomes clear that there are many differences. As Warren
Lucas 21
MacArthur writes that the actions Jesus called for in Luke 21:21 actually "happened then." And as I note above the time to which he refers seems to be 70 AD. So I do find it surprising that MacArthur goes on to discount the possibility that Luke 21:20-24 was not fulfilled in 70 AD (for he has just stated Jesus' "prediction that Jerusalem would suffer desolation was fulfilled!"). If I am assessing his comments correctly, note that he seems to acknowledge the events as fulfilled in history. But then he says they were not fulfilled based primarily on Luke's inclusion the the phrase "days of vengeance," (Lk 20:22) since that term is used in the OT describing the "end times." (e.g., Isa 34:8, 35:4, 61:2, 63:4, Micah 5:15). So how could one address this phrase? Constable makes an interesting comment that "God’s vengeance on the city would descend shortly in fulfillment of prophecy (Da 9:26)." Daniel prophesies "Then after the sixty-two weeks the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined." So was this prophecy to destroy the city fulfilled? Absolutely. Does this dogmatically exclude the possibility that 70 AD was a near fulfillment and the assault on Jerusalem in the time of the Tribulation is the far fulfillment? For example, there is clearly a description of assault on Jerusalem in end times in Zech 12:2-3+ and Zech 14:2+, just preceding the coming of the Son of man in Zech 14:3+ which is the same pattern in Luke where we see Lk 21:20-24 = destruction of Jerusalem and Lk 21:25-28 = coming of Jesus. In summary, I think it is very reasonable to see Lk 20:21-24 as a foreshadowing of a future fulfillment of the days of vengeance against Jerusalem and the Jews. (see near and far fulfillment below). Surprisingly, MacArthur does not suggest that the destruction of Jerusalem in 70 AD was a foreshadowing of Jerusalem's future destruction. In his study Bible MacArthur has this comment on Jerusalem surrounded by armies "This sign of Jerusalem under siege was previewed in a.d. 70, but awaits its fulfillment in the future." I would agree with this because it portrays this prophecy as having a near and far fulfillment. That said, there are significant problems with interpreting Luke 21:20-24 as ONLY an end time event occurring in the last 7 years of the Tribulation. (1) One major problem is the sign in Luke is not the same as the sign in Matthew 24:15+. There is no way to avoid this conclusion. Yes, the word "desolation" is used by both Luke and Matthew, but Luke ascribes the desolation to the city and Matthew ascribes desolation to the holy place, the Temple. One might argue that the Temple is in the city, so desolation of the city would include desolation of the Temple. Possibly, but why did Jesus give a very unique sign for the desolation of the Temple? And why did He cross reference that sign with the prophecy of Daniel to help the reader understand the sign in Matthew 24:15+? I think the answer is that these were different signs pointing to different historical events, one past and one yet future. (2) Another problem with a futuristic interpretation of Luke 21:20-24 is that historically the actions Jesus' encouraged were heeded by first century believers who escaped the city when the initial Roman siege was withdrawn (see Fruchtenbaum's analysis below). (3) A third problem is that distress (anagke) in Lk 21:23 is a different Greek word than tribulation (thlipsis). Matthew and Mark which are clearly parallel passages, use the same Greek word thlipsis. (As does the Septuagint of Da 12:1+ describing the same "time of distress") But even more significant is the fact that Matthew describes the Tribulation as Great, because it is a unique, unprecedented event in the history of the world (Mt 24:21-22+), but Luke makes no such distinction. While one might argue that Luke just left out this distinctive, important detail, the more obvious conclusion is that Luke's distress was a qualitatively and quantitatively different distress! MacArthur does not address this difference between Matthew and Luke's versions. (4) Finally, if Luke is describing a future event, why would Jews be led captive into all nations in the last 3.5 years of this age, during the time of the Great Tribulation? Is the Antichrist trying to capture them or kill them? MacArthur has no explanation for this specific event. In his commentary on Luke, he essentially repeats the Scripture but gives no explanation writing - "Not all who flee will escape, however. Many Christian martyrs and Jewish unbelievers will fall by the edge of the sword, while others will be led captive into all the nations." (MacArthur New Testament Commentary – Luke) That simply makes no sense. In fact we know from several texts, not only will the Jews not be led captive into all the nations, but they will be hounded and persecuted by Satan who seeks their total annihilation! He seeks to kill them, not capture them! Read about Satan's agenda for the Jesus in Rev 12:12-14+ where the "dragon" is Satan and the "woman" is Israel. Also notice John's description in Rev 12:15+ "the serpent poured water like a river out of his mouth after the woman, so that he might cause her to be swept away with the flood." Even John MacArthur commenting on this passage in Revelation 12+ says "The devil will seek to cause Israel to be swept away with the flood; to be drowned by it, to be consumed and destroyed." (MacArthur New Testament Commentary – Revelation) So there MacArthur has consumed and destroyed not led captive into all the nations! As Tony
Lucas 21
MacArthur adds "Revelation 6:14 (the sky was split apart like a scroll when it is rolled up) affirms the future fulfillment of this prophecy during Daniel's 70th week (see Isaiah 2:19-note; Isaiah 13:10-note). (The MacArthur Study Bible) Haggai 2:6 “For thus says the LORD of hosts, ‘Once more in a little while, I am going to shake the heavens and the earth, the sea also and the dry land. Powers (1411)(dunamis) describes an ability to produce a strong effect, including supernatural (often translated miracles). BDAG adds that dunamis can refer to "an entity or being, whether human or transcendent, that functions in a remarkable manner, power as a personal transcendent spirit or heavenly agent/angel" (Ro 8:38; 1 Cor 15:24; Eph 1:21; 1 Pt 3:22), and that could be the meaning in this context. The NET Note favors this interpretation adding that Jesus is making "An allusion to Isaiah 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, "the heavenly bodies," NIV) this is not as likely." Practical Word Studies in The New Testament on dunamis - Authorities, powers, supernatural power, ruling power; the demons of Satan in the lower atmosphere who constitute his kingdom in the air. Will be shaken (4531)(saleuo) means caused to move to and fro, caused to waver or totter, as the unexpected and disastrous shaking of what would be thought to be stable, e.g. earth or sky. (Mt 24:29, Mk 13:25). Luke 21:27 "Then they will see THE SON OF MAN COMING IN A CLOUD with power and great glory. KJV Luke 21:27 And then shall they see the Son of man coming in a cloud with power and great glory.
Lucas 21
MacArthur adds that "the sign of signs will be the Son of Man Himself, Who will appear in the sky. Many of the early church Fathers, such as Chrysostom, Cyril of Jerusalem, and Origen, imagined that this sign would be an enormous blazing cross, visible to the entire world, that would pierce the total darkness then shrouding the world. Other interpreters have suggested it will be the Shekinah glory of the Lord's presence returning to earth. It is likely that the Shekinah glory will be involved, as the unveiled Christ Jesus makes His appearance. But the sign is not just His glory; it is Christ Himself, the Son of Man, Who will appear in the sky. The sign of should be translated as a Greek subjective genitive, indicating that the sign will not simply relate to or point to the Son of Man (as with an objective genitive) but will indeed be the Son of Man. In other words, Jesus Himself will be the supreme and final sign of His coming. In the midst of the world's unrelieved blackness-physical, emotional, and spiritual-Jesus Christ will manifest Himself in His infinite and undiminished glory and righteousness. Just as the destructive catastrophes of the Great Tribulation will be utterly unparalleled (v. 21), so will be this manifestation of the glory and power of Christ. (See MacArthur Commentary) Kent
Lucas 21
MacArthur comments "Throughout the New Testament saints are instructed to continue in the faith and warned not to turn back (e.g., Matt. 24:13; John 8:31; Col. 1:21-23; Heb. 3:6, 14; Heb 10:39). Two promises are given to those who faithfully persevere. First, they will escape all these things that are about to take place; that is, the future and eternal judgments associated with Christ’s Second Coming in power and glory (1 Th. 1:10; 1 Th 5:9). The believers of the church age will be raptured before the tribulation begins and thus escape the future judgments (cf. Rev 3:10) (Ed: See this sermon for why MacArthur favors a pre-trib rapture - scroll to middle of page); those alive during the tribulation will be protected from the outpouring of God’s wrath on unbelievers. Second, having escaped divine judgment, they will stand before the Son of Man, receiving acceptance, approval, and welcome from Him. No one can do so in his own strength." (See Luke Commentary) Have strength (2729)(katischuo from kata = against + ischuo = to prevail) means to be strong against someone or something and so to prevail over. In a hostile sense (Mt 16:18) it means to overcome or vanquish, getting the upper hand, so to speak. Used only 3 times in the NT - Mt 16:18, Lk 21:36. Katischuo is used to describe the cry to crucify Jesus in Lk 23:23+, which was so loud and persistent by the Jews, that they prevailed with Pilate. O, the difference a few days can make in one's heart response -- they hailed Him and wanted to crown Him King on His Triumphal Entry (Lk 19:38+) and now they cry for His crucifixion like a criminal. But Jesus always gets the last word for He uses katischuo in His prophecy "“I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower (katischuo) it." The first use of this verb in the Septuagint is in Genesis 49:24 where it used as one of three descriptions of the coming Messiah as "the Mighty One (katischuo) of Jacob, (from there is the Shepherd, the Stone of Israel)." In Ex 17:11 "So it came about when Moses held his hand up, that Israel prevailed, and when he let his hand down, Amalek prevailed (katischuo)." Moses prays for his replacement "Joshua the son of Nun, who stands before you, he shall enter there; encourage him (Lxx = katischuo = a prayer to strengthen him), for he will cause Israel to inherit it." (Dt 1:38, cf Dt 3:28) Gilbrant adds that katischuo "abounds in the Septuagint, translating 16 different Hebrew verbs, most often chāzaq meaning “be stronger than, prevail against.” In Joshua 17:13 the Israelites are described as “stronger” than the Canaanites, yet they failed in that they did not “utterly drive” the Canaanites out. Frequently this ability to “be stronger” is attributed to God (2 Chr 25:8; Ps 89:21; Hag 2:4). In all occurrences of katischuō it is clear that ultimately the righteous will “prevail against” the wicked. (Ibid) Katischuo occurs 103x in 96v in the Septuagint - Gen. 49:24; Exod. 1:7; Exod. 7:13; Exod. 17:11; Exod. 18:23; Deut. 1:38; Deut. 2:30; Deut. 3:28; Jos. 11:20; Jos. 17:13; Jos. 23:6; Jdg. 6:2; Jdg. 7:8; Jdg. 9:24; 1 Sam. 19:8; 2 Ki. 14:5; 2 Ki. 22:5; 2 Ki. 24:2; 1 Chr. 5:20; 1 Chr. 11:10; 1 Chr. 15:26; 1 Chr. 21:6; 1 Chr. 22:12; 1 Chr. 29:12; 2 Chr. 8:3; 2 Chr. 11:12; 2 Chr. 11:17; 2 Chr. 12:13; 2 Chr. 13:18; 2 Chr. 13:21; 2 Chr. 14:11; 2 Chr. 15:8; 2 Chr. 16:9; 2 Chr. 17:1; 2 Chr. 22:9; 2 Chr. 24:5; 2 Chr. 25:8; 2 Chr. 25:11; 2 Chr. 26:7; 2 Chr. 26:8; 2 Chr. 26:9; 2 Chr. 26:15; 2 Chr. 26:16; 2 Chr. 27:5; 2 Chr. 27:6; 2 Chr. 28:23; 2 Chr. 31:4; 2 Chr. 32:4; 2 Chr. 32:5; 2 Chr. 34:10; 2 Chr. 35:2; 2 Chr. 36:13; Job 18:9; Ps. 89:21; Isa. 22:4; Isa. 24:20; Isa. 42:25; Isa. 50:11; Isa. 54:2; Isa. 63:12; Jer. 8:21; Jer. 15:18; Ezek. 3:8; Ezek. 13:22; Ezek. 30:24; Dan. 8:8; Dan. 8:9; Dan. 9:25; Dan. 10:8; Dan. 10:18; Dan. 11:2; Dan. 11:5; Dan. 11:6; Dan. 11:7; Dan. 11:12; Dan. 11:19; Dan. 11:21; Dan. 11:32; Dan. 12:3; Hos. 7:15; Hos. 14:8; Hag. 2:4; Zech. 8:9; Zech. 8:13; Zech. 10:6; Zech. 10:12 In place of "that you may have strength" the Lu 21:36KJV translation has "that ye may be accounted worthy." The KJV is translated from the Greek Textus Receptus not the more modern (and supposedly more accurate) manuscript used by NAS, ESV, NIV, NLT, etc. The difference is that in place of the newer manuscripts verb, the Textus Receptus uses kataxioo. J
Lucas 21
MacArthur notes that "This passage (Lk 21:37-22:13) marks a major point in Luke’s gospel, beginning its final and most significant section. That section, which covers the death and resurrection of Jesus Christ, is the climax to which all that preceded it has been headed." (Ibid) Now during the day He was teaching (didasko) in the temple - I don't think we have to guess at what Jesus was teaching with His last words? Surely He was teaching them of their sinful, lost condition and their desperate need for a Savior and Redeemer. Whether He explained that He was the Lamb of God that would soon be the fulfillment of the Passover Lamb is uncertain, but possible. What a model Jesus presents for all His followers -- teaching (present tense = continually) right up to end of His life on earth! O, to have such Spirit enabled desire and power to imitate our Lord Jesus Christ until we take our last breath (Amen). What was Jesus teaching? Luke is silent, but given these are His last words before the Cross, one has to presume He is speaking of the purpose of the Cross and the need to believe in that purpose for eternal life. But at evening (nux) He would go out and spend the night (aulizomai) on the mount that is called Olivet - One might ask "Since Jesus knew these were His last hours, why didn't He teach all night, for even Paul taught all night?" (Acts 20:7-10, 11-note) Interesting question. We cannot state with absolute certainty but Jesus seems to be teaching us that we need rest for ministry, regardless of whether it is our first day or our last hours. Dear servant of Christ, are you getting enough rest or are you burning the candle at both ends and on the verge of burning out? Follow the example of Jesus and rest, using your time wisely (Eph 5:15-16+), but also resting wisely! Of course, another consideration is that He spent the night in prayer, which certainly was the case the night before His crucifixion (cf Lk 22:41-46, cf Luke 6:12-note, Mk 1:35, Mk 6:46, Jn 6:15). Teaching (1321)(didasko from dáo= know or teach) means to provide instruction or information in a formal or informal setting, passing on information focused on content, with the purpose of discovering truth, in marked contrast to the forums popular among Greeks, where discussion and the bantering about of various ideas and opinions was the primary concern (see Acts 17:21). Evening (night) (3571)(nux) means night, the opposite of day, the period between sunset and sunrise (Mt. 14:25; Mk 6:48; Lk 2:8; Rev. 8:12; 21:25; 22:5; Ge. 1:5; Job 3:6, 7). In the phrase night and day - continually (Mk 5:5, Lk 2:37, 18:7; Acts 9:24, 26:7; 1 Th 2:9, 3:10, 2 Ti 1:3; Rev. 4:8, cf Mk 4:27, Mt 12:40 of Jonah in belly of sea monster). At midnight (Mt 25:6, Acts 27:27). Descriptive of Peter's denial (Mt 26:34). Of the lie of the Jews regarding the resurrection (Mt 27:64). Descriptive of night watches (Mk 6:48; see watch of night). Of Nicodemus visit with Jesus (Jn 3:2, 7:50, 19:39). A literal use depicting an ethical truth (Jn 11:10). Of Judas' departure from Jesus and the other 11 disciples (Jn 13:30). Of the eschatological "night" (Ro 13:12). Descriptive of the Lord's return (1 Th 5:2, cf Mt 25:6). In the first NT use "Joseph got up and took the Child and His mother while it was still night, and left for Egypt." (Matt. 2:14) In Rev 22:5 John records "there will no longer be any night." In one of the most important NT uses Matthew 12:40 records "just as JONAH WAS THREE DAYS AND THREE NIGHTS IN THE BELLY OF THE SEA MONSTER, so will the Son of Man be three days and three nights in the heart of the earth." Vine - metaphorically, of "the period of man's alienation from God," Ro 13:12; 1 Th 5:5 Nux sometimes in classical Greek was used of moral darkness. As a proper noun nux was the name of the Greek goddess of night. Nux sometimes used figuratively to mean “death” or some other calamitous circumstance. Friberg - ; (1) literally; (a) as a period of time night (Mt 4.2), opposite hemera (day); (b) genitive nuktos answering the question "during what time?" during the night, at night (Jn 3.2); with prepositions: dia nuktos = at night, during the night (Acts 5.19); mestes nuktos = at midnight (Mt 25.6); (c) dative nukti = answering the questions "when? at what point of time?" at night; taute te nukti, = this very night, tonight (Mk 14.30); te epiouse nukti, = the following night (Acts 23.11); (d) accusative nukta, = answering the question "(for) how long?" for a night, throughout the night (Mt 12.40); nukta kai hemeran = (through) night and day (Mk 4.27); (2) figuratively; (a) as a symbol of death (Jn 9.4); (b) as a sphere of moral darkness (1 Th 5.5); (c) as a symbol of the present age (Ro 13.12). (Borrow Analytical Lexicon of the Greek New Testament) TDNT says Nux "means “night,” “darkness,” “the dark,” and figuratively “blindness,” “harm,” or “death.” In mythology deified Nux is a dreadful figure. Night is a time for demons and hence for magic. But it is also a time for revelations, especially by dreams as the consciousness is released from the empirical world. In the NT nux has first the literal sense of “night” (divided into three of four watches or 12 hours). Nicodemus comes to Jesus by night (Jn. 3:2). The reference to 40 days and nights (Mt. 4:2 etc.) stresses the length of time (unless it is OT pleonasm). Jesus does not fear the night, but spends nights in converse with God (Luke 6:12). The NT introduces dreams only where they mediate divine commands (Matt. 1) or instruct or exhort (Acts 16:9; 18:9; 23:11; 27:23). It may be the Lord or a messenger who issues the directions, and the revelation is at night because there is greater openness to it during the night. Since darkness is sinister, Revelation associates the darkening of the stars with judgment (8:12), and declares that there will be no darkness in the end-time (21:25)." (Theological Dictionary of the New Testament: Abridged in One Volume) Nux - 62x in 62v - evening(1), midnight*(2), night(55), night night(1), nights(3). Matt. 2:14; Matt. 4:2; Matt. 12:40; Matt. 14:25; Matt. 25:6; Matt. 26:31; Matt. 26:34; Matt. 27:64; Matt. 28:13; Mk. 4:27; Mk. 5:5; Mk. 6:48; Mk. 14:27; Mk. 14:30; Lk. 2:8; Lk. 2:37; Lk. 5:5; Lk. 12:20; Lk. 17:34; Lk. 18:7; Lk. 21:37; Jn. 3:2; Jn. 7:50; Jn. 9:4; Jn. 11:10; Jn. 13:30; Jn. 19:39; Jn. 21:3; Acts 5:19; Acts 9:24; Acts 9:25; Acts 12:6; Acts 16:9; Acts 16:33; Acts 17:10; Acts 18:9; Acts 20:31; Acts 23:11; Acts 23:23; Acts 23:31; Acts 26:7; Acts 27:23; Acts 27:27; Rom. 13:12; 1 Co. 11:23; 1 Thess. 2:9; 1 Thess. 3:10; 1 Thess. 5:2; 1 Thess. 5:5; 1 Thess. 5:7; 2 Thess. 3:8; 1 Tim. 5:5; 2 Tim. 1:3; 2 Pet. 3:10; Rev. 4:8; Rev. 7:15; Rev. 8:12; Rev. 12:10; Rev. 14:11; Rev. 20:10; Rev. 21:25; Rev. 22:5 Nux in Septuagint - 294x in 279v Gen. 1:5,14,16,18; 7:4,12,17; 8:22; 14:15; 19:5,33-35; 20:3; 26:24; 30:15-16; 31:24,39-40; 32:13,21-22; 40:5; 41:11; 46:2; Exod. 10:13; 11:4; 12:8,12,29-31,42; 13:21-22; 14:20-21; 24:18; 34:28; 40:38; Lev. 6:9; 8:35; Num. 9:16,21; 11:9,32; 14:1,14; 22:8,19-20; Deut. 1:33; 9:9,11,18,25; 10:10; 16:1; 23:10; 28:66; Jos. 1:8; 2:3; 4:3; 8:3; 10:9; Jdg. 6:25,27,40; 7:9; 9:32,34; 16:2-3,16; 19:25; 20:5; Ruth 3:2,13; 1 Sam. 14:36; 15:11,16; 19:11,24; 25:16; 26:7; 28:8,20,25; 30:12; 31:12; 2 Sam. 2:29,32; 4:7; 7:4; 17:1,16; 19:7; 21:10; 1 Ki. 3:5,19-20; 8:29,59; 19:8; 2 Ki. 6:14; 7:12; 19:35; 25:4; 1 Chr. 9:33; 17:3; 2 Chr. 1:7; 6:20; 7:12; 21:9; 35:14; Neh. 1:6; 2:12,15; 4:9,22; 6:10; 9:12,19; Est. 1:1; 4:16; 6:1; Job 2:13; 3:3,6-7,9; 5:14; 7:3; 17:12; 18:15; 24:14; 27:20; 30:17; 34:25; 36:20; Ps. 1:2; 6:6; 16:7; 17:3; 19:2; 22:2; 32:4; 42:3,8; 55:10; 74:16; 77:2,6; 78:14; 88:1; 90:4; 92:2; 104:20; 105:39; 119:55; 121:6; 130:5; 134:1; 136:9; 139:11-12; Prov. 31:15,18; Eccl. 2:23; 8:16; Cant. 3:1,8; 5:2; Isa. 4:5; 15:1; 21:8,12; 26:9; 27:3; 28:19; 34:10; 38:13; 60:11,19; 62:6; Jer. 6:5; 9:1; 14:17; 31:35; 36:30; 49:9; 52:7; Lam. 1:2; 2:18-19; Dan. 2:9,19; 4:13; 5:1,30; 7:2,7,13,15; Hos. 4:5; 7:6; Amos 5:8; Obad. 1:5; Jon. 1:17; 4:10; Mic. 3:6; Zech. 1:8; 14:7 Spend the night (835)(aulizomai from aule = corral, enclosed space exposed to open air, a sheepfold or place where sheep are housed) means to be put or remain in a field or stable as sheep. BDAG - originally of spending the night in the aule, viz. in the open air, then also of temporary lodging, w. context indicating whether outdoors (‘bivouac’) or indoors. Gilbrant - It originally may have meant “to pass the night” in the aulē, as shepherds and sheep did, more or less exposed to the open air. The emphasis is to spend time somewhere as a transient, at least overnight, and in some cases for an extended time. It does not refer to establishing a permanent residence. The word occurs nearly 50 times in the Septuagint most frequently translating a form of the Hebrew word lîn, “lodge.” (Ibid) Aulizomai - 61x in 58v - Jdg. 18:2; Jdg. 19:4; Jdg. 19:6; Jdg. 19:7; Jdg. 19:9; Jdg. 19:10; Jdg. 19:11; Jdg. 19:13; Jdg. 19:15; Jdg. 19:20; Jdg. 20:4; Ruth 1:16; Ruth 3:13; 2 Sam. 12:16; 2 Sam. 17:16; 2 Sam. 19:7; Neh. 4:22; Neh. 13:20; Neh. 13:21; Job 11:14; Job 15:28; Job 19:4; Job 29:19; Job 31:32; Job 38:19; Job 39:27; Job 41:22; Ps. 25:13; Ps. 30:5; Ps. 55:7; Ps. 91:1; Prov. 19:23; Cant. 1:13; Cant. 7:11; Jer. 31:9; Dan. 4:23; Dan. 4:25; Dan. 6:18 Jon Courson - I can so easily be sucked into the cares of this life, bogged down by the things of this world. But when I study the words of Jesus, I am reminded of the big picture all over again. I am reminded that I’m only here for a short time. I am reminded of eternity. Every single believer who is hurting physically or emotionally, every single saint who is struggling financially will indeed be healed and freed incredibly. It might be tonight; it might be this week. It might be this year. It might not be until heaven. But God’s promises to you will be kept perfectly if you don’t lose sight of the big picture. Spend consistent time with Jesus. Be like those in our text. Come early to hear Him—early in your day, early in your life, early in the situation before you—and be reminded of heaven all over again. (A Day's Journey) Luke 21:38 And all the people would get up early in the morning to come to Him in the temple to listen to Him. KJV Luke 21:38 And all the people came early in the morning to him in the temple, for to hear him. John 8:1,2 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:25-38 On Guard! He’s Coming! - Steven Cole Luke 21:37-22:2 God’s Preparation for Christ’s Cross - John MacArthur EARLY IN THE MORNING: A GOOD TIME TO LISTEN TO JESUS And all the people would get up early in the morning to come to Him in the temple to listen to Him - All of the people is an incredible statement and doubtless somewhat of a hyperbole as the numbers in Jerusalem for the Passover would have been many hundreds of thousands. Get up early (only NT use)(3719)(orthrizo from orthros = dawning of day, early morning - Lk 24:1) means to rise early or come early in the morning. Gilbrant - The Septuagint mentions that Moses orthrizō, “rose early,” and then specifically adds the words “in the morning” for clarity (Ex 24:4). Compare orthros, “pertaining to the morning.” The word orthrizō is also often used literally in connection with the early morning watch. It frequently carries the connotation of diligence and earnestness in seeking God (Job 8:5; Ps 78:34; Isa 26:9), in repentance (Hosea 5:15), and in the fulfilling of one’s tasks (Ge 20:8; Ex 8:20; etc.), as well as the faithfulness of God (Jer 25:3). (Ibid) Today we can still get up early in the morning to come to Him - How? By prayer and by reading His Word, and listening for His Spirit to speak to our heart through His Word. Are you listening to Him? Throughout the millennia, many godly souls have arisen early in the morning to meet with the Lord - Abraham in Ge 19:27, Job in Job 1:5, Jacob in Ge 28:18, Moses in Ex 34:4, Hannah and Elkanah in 1 Sa 1:19, David in Ps 5:3. Many if not most of these who got up to listen to Him were not even believers! O my! What a holy rebuke and conviction to we who are His brethren, who have been blood bought and are heaven bound and yet we arise more often with morning thoughts of the world than of the other world! Lord, forgive us for not imitating these Jewish people listened to your last words and enable us by Your Spirit to have the desire and power to follow through tomorrow morning. Amen Take time to be holy Speak oft with Thy Lord Abide with Him always And feed on His Word Take time to be holy The world rushes on Spend much time in secret With Jesus alone Play Hymn Matthew
Lucas 21:20-24
MacArthur - He took to himself the title Theos Epiphanes, which means "manifest god," but his enemies nicknamed him Epimanes, which means "madman" or "the insane one." Ironically, when he died in 163, he was totally insane, outraged to the point of madness because of his military defeats by the Jewish rebel Judas Maccabaeus. The text of Daniel 11:21-35-note perfectly describes the rule of Antiochus, who gained his throne "by intrigue" (Da 11:21-note), made numerous excursions into Egypt (Da 11:24-27-note), broke his covenant with Israel (Da 11:28-note), and desecrated the Temple in Jerusalem (Da 11:31-note). The apocryphal books of 1 and 2 Maccabees vividly portray the time of Antiochus and the Jews' zealous resistance to his brutal and sacrilegious tyranny. He slaughtered countless thousands of Jewish men, sold many of their wives and children into slavery, and tried to completely obliterate the Jewish religion. He desecrated the Temple by sacrificing a pig, the most ceremonially unclean of all animals, on the altar and forcing the priests to eat its flesh. He then set up in the Temple an idol of Zeus, the pagan deity he fancied himself as manifesting. That horrible defilement by Antiochus was a preview of the even greater abomination of desolation to be committed by the Antichrist in the end time. Daniel 12:11-commentary (NOT FULFILLED) "And from the time that the regular sacrifice is abolished, and the abomination of desolation is set up, there will be 1,290 days. Comment: In the context of Daniel 12:1-13 (end times), this could be the passage to which Jesus referred in Mt 24:15-note. If one compares Scripture to Scripture, the seminal event (abolition of regular sacrifice and setting up the abomination of desolation) is similar to Daniel's description of the sacrifices in Daniel 9:27. It is sad that even one of the better pre-1900 commentators like Jamieson (Critical Commentary) refer to the Roman army as the abomination of desolation! Others say that Luke did not use the phrase abomination of desolation because it would have had very little meaning to the Gentile audience. That sounds good but it is mere speculation, especially in light of the context even in Luke that Jesus, a Jew, is answering the question of Jews regarding the Jewish Temple! Not to mention that Matthew and Mark who both use this phrase (and reference Daniel) are recording a different discourse. It follows that it should not surprise us if there are significant differences between Luke and the other two synoptic gospels (as there are - see chart)! The reason abomination of desolation and Daniel's prophecy is not mentioned by Luke is because Luke is referring to a different event! NET Note on Luke 21:20 - The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke's account. The parallels to this in Mt 24:15-note and Mk 13:14 refer to the temple's desolation, though Matthew's allusion is clearer. They focus on the parallel events of the end (Ed: the end of this age, cp Mt 24:14b), not on the short term realization in A.D. 70. The entire passage has a prophetic "two events in one" typology, where the near term destruction (A.D. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark). Robert Stein makes an interesting comment that "Luke reworded "abomination of desolation" (Mk 13:14, Mt 24:15-note) in order to keep his readers from confusing the fall of Jerusalem with the end time." (New American Commentary - Luke) Comment - Unfortunately many of the commentators over the years have failed to make the clear distinction with the result that many saints are confused about these important eschatological passages! In view of the fact that Luke 21 is similar to Matthew 24, it would be prudent to compare these two accounts focusing especially on Luke 21:20-24 which is somewhat controversial. Below is a simple chart comparing Luke 21:19-24 and Matthew 24:14-21 line by line, passage by passage. If you go through these passages and make simple observations of the plain meaning of the text, it is clear that these two discourses share a several similarities, but it also becomes clear that there are many differences. As Warren
Lucas 21:20-24
MacArthur writes that the actions Jesus called for in Luke 20:21 actually "happened then." And as I note above the time to which he refers seems to be 70AD. So I do find it surprising that MacArthur goes on to discount the possibility that Luke 21:20-24 was not fulfilled in 70AD. If I am assessing his comments correctly, it looks as if he is primarily basing his conclusion on the phrase "days of vengeance," since that term is used in the OT describing the "end times." (e.g., Isa 34:8, 35:4, 61:2, 63:4, Micah 5:15). While that observation does tend to weigh toward an end times fulfillment, there are still significant problems with that interpretation. (1) The major problem is the sign in Luke is simply not the same as the sign in Matthew 24:15+. There is no way to avoid this conclusion. Yes, the word "desolation" is used by both Luke 21:20 and Matthew 24:15 (and Mk 13:14), but Luke ascribes the desolation to the city and Matthew ascribes desolation to the holy place in the Temple. One might argue that the Temple is in the city, so desolation of the city would include desolation of the Temple. Possibly, but why did Jesus give a very unique sign for the desolation of the Temple? And why did He cross reference that sign with the prophecy of Daniel to help the reader understand the sign in Matthew 24:15+? I think the answer is that these were different signs pointing to different historical events, one past and one yet future. (2) Another problem with a futuristic interpretation of Luke 21:20-24 is that historically the actions Jesus' encouraged were heeded by first century believers who escaped the city when the initial Roman siege was withdrawn (see Fruchtenbaum's analysis below). MacArthur agrees with this observation. (3) A third problem is that distress (anagke) in Lk 21:23 is a different Greek word than tribulation (thlipsis). Matthew and Mark which are clearly parallel passages, and both use the same Greek word thlipsis. But even more significant is the fact that Matthew describes the Tribulation as a unique, unprecedented event in the history of the world (Mt 24:22), but Luke makes no such distinction. While one might argue that Luke just left out this distinctive, important detail, the other conclusion is that Luke's distress was a qualitatively and quantitatively different distress than the tribulation in the end times. (4) Finally, if Luke is describing a future event, why would Jews be led captive into all nations in the last 3.5 years of this age, during the time of the Great Tribulation? That simply makes no sense. In fact we know from several texts, not only will the Jews not be led captive, but they will be hounded and persecuted by Satan who seeks their total annihilation! He seeks to kill them, not capture them! (See Rev 12:12-14+ where "dragon" = Satan and "woman" = Israel). Zechariah 13:8 also describes a time of horrible bloodshed for 2/3's of the Jews in the end times - "And it will come about in all the land," Declares the LORD, "That two parts in it will be cut off and perish; But the third will be left in it." In sum, the Scripture would seen to be quite clear that the Jews in the end times will not be led captive but will be killed (or at least attempted to be exterminated). In summary, while I have the greatest respect for Dr MacArthur, I still think that the weight of evidence favors the interpretation of Luke 21:20-24 as descriptive of an event which has been historically fulfilled in the destruction of the city of Jerusalem in 70AD. The majority of evangelical writers who espouse a futuristic interpretation of other passages (especially Mt 24:15-28+) also favor the past historical fulfillment of Luke 21:20-24 in 70AD. For example, Thomas Ice, an avid dispensationalist, comments on Luke 21:20-24... Preterists and futurists do not agree on much when it comes to the Olivet Discourse (Ed: I would argue that Luke's account was not spoken on the Mount of Olives and therefore strictly speaking is not an "Olivet Discourse." Read Lk 21:1-19, especially Lk 21:5-8). However, when it comes to the interpretation of Luke 21:20-24, we both agree that it is a literal prophecy of the AD 70 judgment (Ed: Not all futurists agree including expositors like John MacArthur - see list below). Preterist Dr. Kenneth Gentry says, "The context of Luke demands a literal Jerusalem (Luke 21:20) besieged by literal armies (Luke 21:20) in literal Judea (Luke 21:21)- which as a matter of indisputable historical record occurred in the events leading up to AD 70." [5] However, when expounding on Luke 21:25-28, preterists resort to massive doses of symbolic interpretation in their attempt to give these verses a first-century fulfillment. The futurist does not need to make such adjustments and continues a plain or literal reading of the text. I believe that Luke 21:25-28 is a brief prophecy that parallels Matthew 24 and Mark 13, as I will expound upon in the future....It is clear that Luke 21:20-24 is spoke of the first-century Roman invasion of Jerusalem. (AN INTERPRETATION OF MATTHEW 24-25) (See Ice's 153 page paper on Matthew 24-25) D A Carson in his comments on the identity of the abomination of desolation in Matthew 24:15 notes that "Some have suggested Caligula's plan to set up a pagan altar and standards in the temple precincts (A.D. 40), a plan never carried out; but the description in the following verses cannot apply to that. The obvious occasion, in general terms, is A.D. 70, though certain difficulties must be faced"... (Ed comment: Then Carson mentions a major problem!) ...."by the time the Romans had actually desecrated the temple in A.D. 70, it was too late for anyone in the city to flee. Mark's language is less explicit: "standing where it does not belong" (Mark 13:14), instead of "standing in the holy place." Luke resolves the matter: "When you see Jerusalem surrounded by armies, you will know that its desolation is near" (Luke 21:20)—but now there is no explicit mention of "the abomination of desolation." Possibly Jesus said something ambiguous, such as Mark reports." (Expositor's Bible Commentary) Comment: Another possibility for Luke not mentioning the crucial phrase, the abomination of desolation, is that Luke 21:20-24 does not refer to the same event as Mt 24:15. It is also interesting that Carson quotes Mark 13:14 but not from the ESV translation which reads "the abomination of desolation standing where he (masculine, singular) ought not to be." The fact that Luke does not mention the abomination of desolation standing in the holy place coupled with the fact that the ESV translation of Mk 13:14ESV translates it as a "he" make an "A.D. 70" fulfillment less that "obvious!" In fact, the ESV rendering would favor a man standing in the holy place (cp 2Th 2:3+, 2Th 2:4+) rather than an army standing in the holy place! Luke 21:21 "Then let those who are in Judea flee to the mountains, and let those who are in the midst of the city depart, and let not those who are in the country enter the city: tote oi en te Ioudaia pheugetosan (3PPAM) eis ta hore kai oi en meso autes ekchoreitosan (3PPAM) kai oi en tais chorais me eiserchesthosan (3PPAM) eis autes flee - Lu 17:31-33 Ge 19:17,26 Ex 9:20,21 Pr 22:3 Mt 24:16 Mk 13:15 let those: Nu 16:26 Jer 6:1 35:11 37:12 Rev 18:4 GET OUTA TOWN QUICK Then (expression of time) - Then signifies "at that time" or "next" and should always prompt a simple question of "At what time?" or "What's next?" Jesus has just given them a clear "sign" of when the Jews were to take action. This sign was to be a visible for all to see = Jerusalem would be surrounded by armies. The encircling army presaged the coming desolation of the city. As Stein says the "then" "refers to the "when" of Lk 21:7." (Ibid) To reiterate Jesus' command = "WHEN you SEE...THEN you FLEE!" Flee...depart...not enter - Jesus issues not one but three commands to emphasize the urgency of His warning to abandon the city of Jerusalem.