Down to Earth But Heavenly Minded

What does Luke Chapter 21 mean?

Luke 21 records the last of Jesus’ teachings before the Last Supper, His arrest, and His crucifixion.

Luke 21:1–4 would easily fit with the contents of chapter 20: Jesus’ claims of authority among the religious leaders. The poor widow is a foil for the scribes in Luke 20:45–47. The widow gives to the temple treasury with no fanfare; the scribes dress for the attention they crave. The widow gives her last two copper coins; the scribes engage in unfair business practices and “devour widows’ houses” (Luke 20:47). By condemning the scribes and praising the widow, Jesus claims authority over the religious leaders and their expectations, values, and traditions.

Luke 21:5–6 begins Jesus’ prophecies about the coming days and the end times. This group of prophecies is primarily oriented toward the Jews although some events will also affect Gentiles. The disciples comment on the majesty of the temple. Jesus tells them the temple will be destroyed.

Luke 21:7–11 continues Jesus’ prophecies. The disciples ask for signs of the impending destruction of the temple; Jesus responds first with a sampling of the deceit and disasters that will come upon the world during the church age.

In Luke 21:12–19, Jesus backtracks and describes what His disciples will face as they build the church.

In Luke 21:20–24, Jesus gives more details about the destruction of Jerusalem in AD 70. Matthew and Mark word this as a double prophecy which also refers to events during the tribulation. Luke is more deliberate about drawing a distinction between the two events.

Luke 21:25–28 describes Jesus’ second coming at the end of the tribulation.

In Luke 21:29–33, Jesus applies the disciples’ question about the signs of the fall of Jerusalem to His second coming. If they pay attention, the timing of the return of the Son of Man will be obvious.

Luke 21:34–36 explains what Jesus’ followers should do in the meantime: avoid anything that impairs judgment, be prepared, and pray that God will bring deliverance from the horrors to come.

Luke 21:37–38 is an aside explaining that since the triumphal entry Jesus has slept on the Mount of Olives at night and taught at the temple during the day. This flows into Luke 22:1–6, which explains that chief priests and scribes have been trying to kill Jesus. They can’t because He spends His days at the temple, teaching crowds of people, but Judas provides a solution. The rest of Luke 22 gives the account of the Last Supper and Jesus’ betrayal, arrest, and trial before the Sanhedrin.

Chapter Context
Luke 21 finishes the presentation of Jesus in Jerusalem as the Messiah of the Jews. This lays a foundation for the Passion Narrative: the final days before Jesus is crucified. Luke 19:28—20:47 covered most of the discussions about His authority which are completed with His words about the widow’s sacrificial offering (Luke 21:1–4). The rest of the chapter records His warnings to the disciples about the violence they, the temple, Jerusalem, and the world will face between His ascension and His return. Matthew 24 and Mark 12:41—13:37 cover the same material.

Verse by Verse

Verse 1. Jesus looked up and saw the rich putting their gifts into the offering box,

Luke transitions from the ungodly religious leaders to the temple. This introduces Jesus’ prophecies about the destruction of Jerusalem. Luke 20 recounted an authority struggle between Jesus and the religious leaders. Jesus overcame those challenges, then warned His audience about the unethical, exploitative behavior of the scribes (Luke 20:45–47). One of His comments is that they “devour widows’ houses” (Luke 20:47).

People could put donations for the temple in one of thirteen trumpet-shaped receptacles or in the room where the treasure was kept: both in the Court of Women. Mark notes, “Many rich people put in large sums” (Mark 12:41). We don’t know who “the rich” are in Luke’s specific context. They may include some of the aforementioned scribes. Jesus sees a foil for them in a destitute woman who offers two small copper coins. In God’s economy, her offering is greater than that of the rich because it is all she has (Luke 21:3–4). She holds nothing back, despite her need.

Luke skips the part where Jesus and the disciples leave the temple (Mark 13:1). Instead, he goes straight from talking about the temple treasury to talking about the temple, itself. Although the buildings are beautiful, they will be destroyed. That opens the conversation for Jesus to prophesy about the destruction of Jerusalem, the end times, and His return. As He often does, Jesus applies the warning with a call for His followers to be vigilant and remain faithful (Luke 21:5–36).

Context Summary
Luke 21:1–4 completes Jesus’ defense of His authority after the triumphal entry (Luke 19:28—20:47). He singles out a poor widow as a counterpoint to the religious leaders He warned about earlier (Luke 20:45–47). The scribes crave attention, while the widow acts quietly. The scribes steal widows’ homes, while this widow gives her last two coins for the temple treasury. With His authority sufficiently defended, Jesus goes on to warn the disciples about their coming hardships (Luke 21:5–36). The widow is also mentioned in Mark 12:41–44.

Verse 2. and he saw a poor widow put in two small copper coins.

Jesus and His disciples are on the temple Mount, shortly before the crucifixion. It is Passover, and the city is overflowing with people. Jews were only required to come to Jerusalem three times a year: for Passover, Pentecost, and the Feast of Booths. Many used these visits to perform required sacrifices and give offerings.

Jesus notices rich people donating large amounts of money to the temple. The money may be used for repairs, enhancements, or to support the priests and Levites. Then, Jesus notices a destitute widow offer two copper coins, or lepta. In total, her offering is worth about 1/50th of a laborer’s daily wage.

We’re not told why this woman is destitute. It was difficult for unmarried, childless women to support themselves and own land in that era. It may be that some of the scribes walking around in long robes took advantage of her situation and took money from her (Luke 20:46–47). That is not God’s heart. In fact, the Mosaic law states that His wrath burns against those who abuse widows (Exodus 22:22–24).

Neither do we know why the widow donated her last two coins. Perhaps she considered buying a little bit of grain but realized a small meal was nothing compared to her great God. That faith and love for God is why we celebrate her story two millennia later.

Verse 3. And he said, “Truly, I tell you, this poor widow has put in more than all of them.

Every day, Jesus and His disciples go to the temple Mount, where He teaches. At night, they sleep outside the city at the Mount of Olives (Luke 21:37–38). On this day, Jesus is sitting opposite the temple treasury: the room where the offerings are stored. As He watches, several rich people drop off exceptionally large donations (Mark 12:41). Then, Jesus notices a destitute widow. All she has to offer is two copper coins: 1/50th of a day-laborer’s wage. It is all the money she has, and she chooses to give it to God (Luke 21:2).

Jesus compares the woman’s donation with those of the rich people. They can give a lot with ease because they have even more at home (Luke 21:4). She now has nothing. A modern Getty-Townend song says, “not what you give, but what you keep, is what the King is counting.” The measure of giving is not how much we hand over, but whether we hold back.

God isn’t dependent on the widow’s two coins any more than He needs to rely on greater offerings. The heart of the widow who gave her last two coins is the real treasure. She expresses genuine trust and honor for her Lord. The rich men giving for the sake of popularity are only interested in publicity.

Directly after Jesus’ words about the generous widow, Luke turns to Jesus’ prophecy that the temple will be destroyed. “There will not be left here one stone upon another that will not be thrown down” (Luke 21:6). Compared to the throngs giving money for the temple treasury, the woman’s offering is next to nothing. But Jesus’ words put the great amounts of money donated by the rich into another helpful perspective. No matter how that money is used to repair and embellish the temple—or even if it is just kept in storage—in less than forty years it will all be gone.

During the destruction of Jerusalem in AD 70, Roman soldiers set the temple on fire, then tore the stones from each other to scrape out melted gold.

Verse 4. For they all contributed out of their abundance, but she out of her poverty put in all she had to live on.”

Jesus is at the temple, watching people donate money for the treasury. He sees an extremely poor widow give her last two copper coins. The coins are worth so little that it was considered rude to donate only one to a beggar. What this woman gives is the tiniest possible amount with any value. But Jesus says she gave more than anyone else there (Luke 21:1–3).

The rich donate large amounts of money (Mark 12:41). Jesus says those large amounts are little compared to how much they still own afterwards. The widow gave “all she had to live on.” The contrast is even greater considering what Jesus has just said about the religious leaders: “Beware of the scribes…who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation” (Luke 20:46–47).

It should be noted that Jesus isn’t judging rich people; He’s lifting up the widow. The wealthy men are free to do with their money what they please (Acts 5:4). Nor is Jesus saying that His followers are obligated to donate everything we have. That, as well, is the widow’s choice. Jesus commends her for it, but He doesn’t make her sacrifice a standard. The point of the story isn’t to tell His followers to give everything; it’s to think carefully before judging someone who gives little. And, to think of giving in terms of personal sacrifice, rather than just raw numbers.

The King James Version uses the word “penury,” which means extreme poverty.

Verse 5. And while some were speaking of the temple, how it was adorned with noble stones and offerings, he said,

Jesus has been teaching on the temple Mount. Much of that has involved arguing with religious leaders about who should have authority (Luke 20). He wrapped up the debates by warning His larger group of disciples against the local religious experts, who love attention and manipulate the needy for personal gain (Luke 20:47). At one point, Jesus observed people giving donations for the temple. Several rich people give large amounts. A poor widow gave her last two copper coins. It would seem that some of the rich give gold, but only that: an earthly material which can be destroyed, melted, and stolen. The poor widow gives her love and devotion to God and her faith in Him. Financially, she out-gives the rich by sacrificing everything she has. Spiritually, she demonstrates true faith. Certainly, she “has put in more than all of them” (Luke 21:3).

As the day ends, Jesus and the disciples leave the temple. They return to the Mount of Olives, where they sleep every night (Luke 21:37–38). From this vantage point, they can look down to the buildings on the temple Mount. The disciples are proud of how majestic their temple is. Jesus warns them that it will not always be so (Luke 21:6). History indicates that less than forty years after Jesus’ earthly ministry, the Roman army breached Jerusalem and set the temple on fire. The gold from the furnishings and the temple treasury melted into the seams between the stone. To get it, the soldiers tore apart the temple—quite literally brick by brick.

Context Summary
Luke 21:5–6 begins what has been labeled the “Olivet Discourse.” Here, Jesus prophesies the destruction of the temple. Jesus has been in Jerusalem, taking spiritual authority, teaching crowds, and flummoxing local religious leaders. The disciples see the temple as more beautiful than ever. Jesus warns them that the building’s beauty is fleeting. In fact, within forty years of their talk, the Romans will have destroyed it and Jerusalem. Jesus goes on to give a general warning of the hardships His people will face before His second coming. This content is also covered in Matthew 24:1–2 and Mark 13:1–2.

Verse 6. “As for these things that you see, the days will come when there will not be left here one stone upon another that will not be thrown down.”

The Mount of Olives is east of Jerusalem (Matthew 24:3). From that height, well above the temple Mount, Jesus’ disciples can look down over the porticoes and the temple. They are awed by the majesty of the place where they get to worship God (Luke 21:5). However, Jesus warns that this majesty will not last. Less than forty years later, the Romans will besiege Jerusalem, storm the temple Mount, and set the temple ablaze. The heat will be intense. The gold from the ceremonial implements, the plating on the furnishings, and the coins in the treasury will melt, seeping into the seams of the stones. The soldiers will tear the stones apart so they can scrape the gold away.

Having prophesied the events of AD 70, Jesus goes on to lay out long-term hardships which the world will soon find normal: false messiahs, wars, and natural disasters (Luke 21:8–11). Before that, the disciples will be arrested, persecuted, imprisoned, and betrayed by those they are closest to. But they will also experience the intense equipping of the Holy Spirit and share the gospel with kings and governors (Luke 21:12–17).

Jesus’ description of the fall of Jerusalem is relatively sedate. It’s the city of David and the temple of God, but material things can be rebuilt. He mourns more for the people of Jerusalem who reject Him. When He anticipated His arrival in Jerusalem, He said:

“O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! Behold, your house is forsaken. And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’” (Luke 13:34–35)

Verse 7. And they asked him, “Teacher, when will these things be, and what will be the sign when these things are about to take place?”

The disciples are shocked. Despite His suggestions otherwise (Luke 17:22–23; Matthew 16:21; 20:18), they still think Jesus has come to Jerusalem to become king. They expect Him to drive out the Romans and install His inner circle as counselors. Recent events seem to affirm their assumptions. Jesus was celebrated as a king when He arrived in the city (Luke 19:37–38). Despite religious and civil leaders cleverly attacking Jesus’ claim to authority, He drove them back with logic and a depth of scriptural understanding of which they could only dream. He ended by inferring He is David’s son but also the Messiah and therefore superior to David. Then He warned the crowd against the unscrupulous scribes (Luke 20).

Jesus is spending His days at the temple, where the people come to listen to Him, and His nights on the Mount of Olives (Luke 21:37). One day the disciples are struck by the beauty of the temple and invite Jesus to join their joy (Matthew 24:1; Mark 13:1; Luke 21:5). Instead, He does something they do not expect: He tells them the temple is going to fall. It will be destroyed so thoroughly, not one stone will stand on another (Luke 21:6).

A little while later, the brothers Peter and Andrew with James and John talk to Jesus privately (Mark 13:3). They don’t ask how or why the temple will fall; they ask when. Jesus gives them a vague timeline. That begins with an overview. Throughout the church age, false messiahs will plague the world. War, earthquakes, and famine will become normal. God will throw down supernatural judgment (Luke 21:8–11). Before that, however, Jesus’ disciples will be persecuted. Not only will they be arrested, their own families and friends will give them up (Luke 21:12–17). Then, Jerusalem will fall (Luke 21:20–24). Finally, Jesus will return to judge the world (Luke 21:25–28).

As to the onset of those events, Jesus tells them it will be obvious to anyone who is paying attention. They know enough to tell when summer is coming by looking at the leaves of a fig tree. If they watch the world, they will also know when Jerusalem will fall and when His return is coming (Luke 21:29–33).

Context Summary
Luke 21:7–11 continues Jesus’ prophecies. First, He gives an overall snapshot about hardships the world will face during the church age. Second, He warns about the persecutions the disciples will face at the beginning of the church age (Luke 21:12–19). Third, Jesus predicts the destruction of Jerusalem which would occur in AD 70 (Luke 21:20–24). Finally, He talks about His second coming (Luke 21:25–28). As is the custom in the Bible, prophecies about the church age—in between the fall of Jerusalem and the rapture—are vague. Matthew 24:3–8 and Mark 13:3–8 have much of the same information.

Verse 8. And he said, “See that you are not led astray. For many will come in my name, saying, ‘I am he!’ and, ‘The time is at hand!’ Do not go after them.

Peter, Andrew, James, and John (Mark 13:3) want to know when the temple will be destroyed (Luke 21:6–7). Jesus wants to give them a more comprehensive prophecy of the future. In Luke 21:8–11, He provides an overview of the hardships the world will have to navigate before He returns.

One of the primary issues is false messiahs: people either claiming to be Jesus, Himself, or His equivalent. People will claim that the Messiah has come, but in some subtle way (Matthew 24:26). These false saviors will be persuasive; they will “perform great signs and wonders, so as to lead astray, if possible, even the elect” (Matthew 24:24).

If false messiahs—false “christs”—can perform miracles, how will Jesus’ followers know the difference? Jesus spoke about this before and was noticeably clear: when He returns, it will be as obvious as a lightning storm that fills the sky (Luke 17:22–24). He will come “in a cloud with power and great glory” (Luke 21:27). He won’t hide in the wilderness or an inner room. He won’t announce Himself on a social media network. He won’t invite people to join His commune.

Jesus will come “with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him” (Revelation 1:7). As the nations war against Israel, He will arrive on the Mount of Olives and the mountain will split so the people can escape (Zechariah 14:1–5). He will destroy the Antichrist and all the armies of the world (Revelation 19:11–16). Petty magic tricks from fake saviors are nothing by comparison.

Verse 9. And when you hear of wars and tumults, do not be terrified, for these things must first take place, but the end will not be at once.”

Jesus continues describing what the world will go through during the church age: between His ascension and His second coming. He’s already mentioned that false messiahs will pop up, claiming to be Him. Now, He talks about war.

At the time this commentary is being written, Israel is at war with Hamas in Gaza. That conflict began in October of 2023. When Hamas first struck, many people wondered if this was the beginning of the end: if the end times were upon us. Few of these people realized that Israel has been at war since its re-establishment in 1948. Surrounding nations regularly attack, trying to destroy the Jews.

People have the same fear when they hear of other conflicts. But it’s questionable if the whole world has ever been at peace. Even if North America and Europe are stable, conflicts abound in Latin America, Southeast Asia, and Africa. “Tumults” refer to instability or disorder, something like an insurrection; few countries regularly have a peaceful change of power.

Jesus is clear, however, that war should not leave us terrified. War must happen before He returns. “Nation will rise against nation, and kingdom against kingdom” (Luke 21:10). Even the millennial kingdom, when Jesus reigns physically on the throne in Israel, will end when Satan rallies an army to rebel against Jesus, and Jesus destroys them all (Revelation 20:7–10). The human addiction to war proves mankind, as a whole, can never save itself. The world needs Jesus.

Matthew 24:6 and Mark 13:7 don’t mention “tumults.” They say the disciples will “hear of wars and rumors of wars.”

Verse 10. Then he said to them, “Nation will rise against nation, and kingdom against kingdom.

Jesus re-emphasizes His warning that the disciples will “hear of wars and tumults”—that is, war and instability (Luke 21:9). The Jews as a people were familiar with war, and at this time they regularly rebelled against their Roman occupiers, but this was also the time of the Pax Romana when nations did not fight other nations within the Roman Empire. To experience such a thing would have been terrifying to the disciples. In the church age, however, war will be normal.

Even when war becomes a regular event, that doesn’t mean the end times are near. “The end will not be at once,” Jesus says in Luke 21:9. This commentary is being written in 2024, while Russia is at war with Ukraine and Israel is trying to destroy Hamas. The Geneva Academy currently says there are currently more than 110 armed conflicts—some started over fifty years ago.

If we trust that Jesus is God, hearing about war won’t terrify us. We will rest in God’s plan for the world. We will trust that God will protect our eternal lives (Luke 21:19). We will rest, knowing that we should “not fear those who kill the body, and after that have nothing more that they can do” (Luke 12:4). We will, “fear him who, after he has killed, has authority to cast into hell” (Luke 12:5).

Verse 11. There will be great earthquakes, and in various places famines and pestilences. And there will be terrors and great signs from heaven.

This continues Jesus’ general overview of hardships the world should expect before His second coming. First is false messiahs, claiming to be Him. Next is rumors of war and insurrection. Then, war: “nation will rise against nation, and kingdom against kingdom” (Luke 21:8–10). Now He prophesies natural and supernatural disasters.

It’s crucial to note that Jesus is indicating that such things are not automatic markers of the end of days: “Do not be terrified, for these things must first take place, but the end will not be at once” (Luke 21:9). Just as wars currently going on are not sure signs that the end times have begun, neither are earthquakes, famines, or even God’s direct judgment on the earth.

False teachers have made millions of dollars by scaring people into believing otherwise. They claim that hurricanes are God’s judgment, that pandemics are orchestrated by the Antichrist, that earthquakes are proof the end is near. They lie to their listeners, ignoring the fact that these things have always happened. Wealthy and stable nations are largely protected from the horrible repercussions of these events. Comfortable people tend to overreact when suddenly inconvenienced. But people suffer every day; it’s important not to assume that the serenity of one culture is shared everywhere.

Jesus is replying to the disciples’ question about when the temple will be destroyed (Luke 21:7), first giving a general overview of world events during the church age. Then Jesus lays out three prophecies that largely refer to Jews. The first is that His followers will be persecuted (Luke 21:12–19). Only after persecution is established will Jerusalem and the temple be destroyed (Luke 21:20–24). From that point, the “times of the Gentiles” begin (Luke 21:24). When that time is finished and the Jews are reconciled to God, Jesus will return, judge the world, and establish His kingdom (Luke 21:25–28).

Instead of “various,” the King James Version uses “divers,” an old spelling of “diverse.”

Verse 12. But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name ‘s sake.

Prior to this passage, the disciples were probably feeling incredibly good about themselves. They witnessed as Jesus proved He had the authority of the Messiah, and the religious leaders were unqualified (Luke 20). They followed Jesus to the Mount of Olives, east of Jerusalem and above the temple Mount. As they looked at the temple, they took pride in the beauty of the buildings where they can worship God (Luke 21:5).

Jesus had to tell them that their joy will be short-lived. A time will soon come when the temple will be destroyed so thoroughly not one stone will be stacked on another (Luke 21:6). History confirms that this happened: when the Romans sacked Jerusalem in AD 70.

The warning about the disciples’ persecution echoes the one about the temple. For the moment, the disciples are popular and the temple is beautiful. Soon, the Jewish religious leaders Jesus debated will arrest, beat, and kill the disciples. Shortly after, the Roman army will burn the temple.

The two ideas are closely related: the Holy Spirit will leave the temple and enter the disciples (Acts 2:1–4). When the temple is destroyed, God-worship as given in the Mosaic law becomes impossible, because there is no altar. When the disciples are arrested and beaten (Acts 4:1–22; 5:17–42; 7:54–60; 8:1–3; 12:1–4), however, the Holy Spirit will take over. He will empower the disciples to preach in His name before kings and governors (Acts 13:4–12; 24:1–21; 25:13—26:29). And even if their families orchestrate their deaths, God will secure their eternal lives (Luke 21:13–19).

Being brought before the synagogues is more serious than it appears. Jewish evangelists typically start teaching about Jesus in the synagogue because the Jews there have the context of the Old Testament prophecies about their Messiah. That’s what Stephen did; he was killed for it (Acts 6:8–15; 7:54–60). Jewish Christians didn’t suddenly become Gentiles; they still followed the Mosaic law. To be kicked out of the synagogue in Gentile territory means to have no access to their home culture or the food they need to stay clean. The context of the book of Galatians is that Jewish Christians told Gentile Christians they had to become circumcised to be saved. They knew it wasn’t true, but they couldn’t associate with unclean Gentiles and still attend the synagogue. Getting them circumcised was the only way they could live in both worlds.

Context Summary
Luke 21:12–19 warns Jesus’ disciples that their newfound admiration amongst the people will be short-lived. Soon, religious leaders will use the Roman government to arrest them, and their relatives will even conspire for their deaths. Still, they will have the opportunity to share the gospel and God will hold them safe, even as they die. Although Jesus is speaking to the disciples, the warning applies to the whole church age. The church’s persecution is also found in Matthew 24:9–13 and Mark 13:9–13.

Verse 13. This will be your opportunity to bear witness.

Jesus has warned the disciples that the temple in Jerusalem is going to be destroyed. They want to know the signs that will occur before this happens (Luke 21:5–7). Instead, Jesus gives them a broader overview of what must happen before He returns.

After His ascension and before the temple falls to the Romans, Jesus’ followers will face all kinds of persecution; Jesus warned them of this before (Luke 6:22). But this is also a great opportunity. There’s little chance a fisherman or a tent maker would get the undivided attention of a governor or a king. Persecution will make this happen (Luke 21:12). At some point, presumably, Paul even speaks to the emperor (Acts 25:11).

Sometimes, this persecution will result in the disciple’s death (Acts 12:1–2). At other times, a king will listen intently but ultimately reject the message (Acts 26:28). But sometimes the gospel will succeed, and leaders will turn from their false gods to follow Jesus (Acts 13:12).

This will only be possible because the Holy Spirit, Himself, will give them the words. In fact, they should not try to prepare an argument in advance (Luke 21:14–15). That doesn’t mean they shouldn’t know how to share about Jesus (1 Peter 3:15). Nor does it mean believers shouldn’t think of how to respond to questions or challenges about their faith. Rather, the point is that rather than trying to prepare a “script,” or obsess over such things, Christians should let the Holy Spirit guide their words in those moments.

Verse 14. Settle it therefore in your minds not to meditate beforehand how to answer,

Between Jesus’ ascension and His second coming, His followers will face hardships. The disciples are told very specifically to expect persecution: trials at the synagogues, imprisonment, and accusations before kings and governors. But this will happen for Jesus’ sake. They will have the chance to speak about Jesus’ resurrection in front of powerful authorities (Luke 21:12–13).

Ironically, they are not to prepare speeches for these trials. They are to let the Holy Spirit determine their words. He will tell them what to say so their logic is sound and their audience will recognize the truth (Luke 21:15). Whether the rulers accept the truth is a different issue.

That doesn’t mean the disciples should be completely unprepared. The phrasing here is that they should not “meditate:” to prepare a speech or contrived script beforehand. Rather, they should trust that if they know their faith, and trust in their God, the rest will take care of itself. Jesus has spent three years with the Twelve as well as time with thousands of others who periodically followed Him. Peter, one of those Twelve, will say we are to be prepared to give a defense for the hope that is within us (1 Peter 3:15). It works. When Peter and John—two “uneducated, common men”—defend themselves before the Sanhedrin, the council members are “astonished” (Acts 4:13). They can’t argue with their words or the miracle that gives evidence their words are from God. They can do nothing but threaten them (Acts 4:14–22).

Jesus’ followers not only know the truth about Him, but they are also wise in the ways of the world. When Paul gives his defense before Agrippa, he is well-versed in the legal format of the defense he is expected to make (Acts 26:1–23). Governor Festus thinks Paul is out of his mind, but because Paul relies on the Holy Spirit to provide his words, King Agrippa knows Paul is telling the truth. He just doesn’t want to accept it (Acts 26:24–29).

Verse 15. for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict.

Jesus is explaining what the church and the world will experience before He returns at the end of history (Revelation 19:11–16). Specifically, He is warning the disciples how they will be persecuted. They will be kicked out of the synagogues, imprisoned, and forced to defend themselves before political leaders, even kings (Luke 21:12).

God will take advantage of their persecution. He will orchestrate opportunities for His followers to share the gospel before these leaders (Luke 21:13). Peter and John will be taken to the Sanhedrin (Acts 4:1–6). Paul will face the Sanhedrin, two governors, a king, and possibly Caesar (Acts 23:1; 24:10; 25:12, 23).

But Jesus tells them not to over-prepare. He tells them not to write out a defense beforehand (Luke 21:14). They are to trust that the Holy Spirit will give them the right words to say; their years of teaching and personal diligence will fill in the rest.

This strategy works. The Sanhedrin has no counterargument to Peter and John’s testimony and resorts to bullying (Acts 4:13–21). When the Sanhedrin finds the disciples have been ignoring their order to not teach Jesus’ resurrection, they become angry because of the insubordination, not because they don’t believe the disciples (Acts 5:17–40). The Sanhedrin doesn’t bother listening to Paul’s defense and instead finds the slightest offense as an excuse to strike him (Acts 23:2–5). Felix knows Paul is innocent but keeps him in prison because he wants a bribe (Acts 24:22–26). King Agrippa is also moved by Paul’s testimony but follows his hard heart instead of what he knows is the truth (Acts 26:27–29).

Jesus tells the disciples that the Holy Spirit will give them words that cannot be contradicted. He doesn’t tell them their words will always reap rewards. Even the best argument has no effect when the listener refuses to accept it (Matthew 13:15).

Verse 16. You will be delivered up even by parents and brothers and relatives and friends, and some of you they will put to death.

Jesus is describing the intense persecution His disciples will experience. He has said they will be judged by the synagogues, thrown into prison, and brought to trial before governors and kings. These trials have an upside. Empowered by the Holy Spirit, the disciples will be able to share the gospel with powerful religious and civil leaders (Luke 21:12–15). Some will even accept (Acts 6:7).

Now, Jesus describes the betrayals some of the disciples will face that will result in their capture. Jesus has already talked about this break in relationship. He said that He did not come to bring peace to the world but division to separate His followers from those who reject Him. That means families will be broken up: a great tragedy in general, but especially for a culture so grounded in ancestry and kinship (Luke 12:51–53).

Days before He goes to the cross, Jesus intensifies His warning. The disciples will not only be divided from their families, but they will even be betrayed by them. Families and friends will tell synagogue leaders that they worship the man Jesus and claim He rose from the dead. The family is central to Jewish life and the local synagogue is central to Jewish culture. The disciples must be ready to surrender their cultural identity and find a new identity in Christ.

Even more horrible, friends and family members, including children (Mark 13:12) will initiate or commit the murder of Jesus’ disciples. We don’t have any examples in the New Testament, but this does go on today. People in some cultures desperately want to follow Jesus but know they risk an “honor killing” if they tell their families.

Warnings like this should prompt gratitude in Christians who live in relative peace with their families, friends, government, and culture. It should put into perspective what persecution really looks like. And it should convict us to pray for the persecuted church—for their safety, their courage, and for opportunities to worship together and share the gospel.

Verse 17. You will be hated by all for my name ‘s sake.

This continues Jesus’ prophecy about what the disciples will face before the destruction of the temple. They will be arrested and taken to trial in the Sanhedrin, civil courts, and even before kings. Sometimes, their families and close friends will instigate these arrests, and even lead the effort to have them killed (Luke 21:12–16).

Days before this, the disciples accompanied Jesus from the Mount of Olives to Jerusalem. As they went, a huge crowd laid their cloaks and palm branches on the road and shouted, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” (Luke 19:28–38).

In the days since, Jesus has been debating religious leaders about who has more authority: Jesus or the Pharisees, Sadducees, priests, and scribes. Jesus tore down their arguments, exposed their hypocrisy, and revealed He knows the Scriptures more deeply than they ever could (Luke 20). In response, the defeated leaders withdrew and the people heard Jesus gladly (Mark 12:37).

In a few days, however, a throng will cry for Jesus’ crucifixion (Luke 23:13–23). The disciples will hide in fear (John 20:19). But then, Jesus will rise to life again.

After Jesus’ ascension, the Holy Spirit will indwell Jesus’ followers, emboldening them to build the church (Acts 1—2). As they spread out to share the gospel, they will be driven out of synagogues, beaten by pagans, and crucified by the Roman government. “All” does not mean every single person; it’s the same figure of speech used in modern languages. It certainly means representatives of every people group and culture, and often it will mean “most or virtually everyone in a certain group.” That continues today. But Jesus has also told us how to respond to our persecutors: love them (Luke 6:27–36).

Verse 18. But not a hair of your head will perish.

Jesus is describing the persecution His followers will face, particularly before the temple is destroyed in AD 70. They will be hounded and arrested by religious leaders. Yet this will give them opportunities to share Jesus with the leaders (Luke 21:12–15). Friends and family will betray them, even to death (Luke 21:16). Now, Jesus gives His followers hope. Although the Jews and Romans, as a group, will hate them, God will protect them (Luke 21:17–19). The comment in this verse seems extreme—but since Jesus has just mentioned these same men dying, it’s not meant to be taken out of context.

This verse and the next are difficult to interpret, especially in a hyper-literal modern, Western culture. The phrase “a hair of your head” might be the literary technique of synecdoche: something is mentioned to represent something else, especially using a part to represent the whole. If Jesus is referring to their earthly lives, the promise is problematic. Is Jesus saying that the disciples will face persecution, but they will not be harmed? That can’t be; He’s already told them some will be killed (Luke 21:16).

The disciples know what Jesus is talking about; or, at least, they soon will (John 16:13). They were there when He told them to take up their cross and that they would save their lives by being willing to give them up. It means they will die to the world but gain eternal life (Matthew 16:24; Luke 9:24–25). He also said they should not fear those who can kill the body but the One who can send the soul to hell (Luke 12:4–5). It is the spiritual, eternal lives that are protected, not their physical lives—and certainly not their hair!

Verse 19. By your endurance you will gain your lives.

The disciples have learned, from Jesus, that the temple will be destroyed. The disciples ask when this will happen. In response, He gives an overview of hardships which will occur during the church age (Luke 21:8–11), then specifies three events that will particularly affect Jews. First is persecution of the disciples (Luke 21:12–19). Second is the fall of Jerusalem by the Romans in AD 70 (Luke 21:20–24). Last is the day of the Lord when Jesus will return and redeem the Jews (Luke 21:25–28).

Here, Jesus finishes His description of the persecution the disciples will face with some encouragement. All is not lost. They will survive. Like the previous verse, this one is confusing if read without context. It seems to say that the disciples will not die if they endure persecution. The meaning hinges on the terms “endurance” and “lives.” Does endure mean not run away from persecution? Or to stay tough during persecution? Or to stay faithful to Jesus during persecution? Does “lives” mean physical lives or resurrection lives?

It obviously doesn’t mean that the disciples’ physical lives can be saved if they endure persecution; Jesus has just said some will be killed (Luke 21:16). So, “lives” clearly refers to eternal life. If “endurance” means that a Jesus-follower will never deny Jesus in a moment of weakness or misrepresent Him through ignorance, then Peter and Apollos wouldn’t be saved (Luke 22:54–62; Acts 18:24–26).

So, what is the verse saying? Reading it within context, it’s clear. It’s not meant to be a theological statement about the nature of salvation or the perseverance of the saints. It’s meant to be encouragement and exhortation. Persecution will come. Don’t despair. Don’t be afraid. Keep your focus on Jesus. Eternal life is coming.

Verse 20. “But when you see Jerusalem surrounded by armies, then know that its desolation has come near.

Jesus mentions, briefly, that the grand buildings of the temple will be destroyed until no stone stands upon another (Luke 21:6). The disciples ask what signs will precede this tragedy (Luke 21:7). He responds with an overview of the false teachers, wars, and natural and supernatural disasters that will typify the time between the temple’s destruction and His return (Luke 21:8–11). He then describes three events: the persecution of His followers (Luke 21:12–19), the destruction of Jerusalem (Luke 21:20–24), and the return of the Son of Man (Luke 21:25–28). Although the world will be impacted (Luke 21:35), these events are focused on the Jews.

Now, He answers their question. The sign that will precede the destruction of the temple is that armies will surround Jerusalem. But the entire city, not just the temple, will be destroyed. He has already given the reason this will happen: because the Jews as a nation rejected their Messiah (Luke 19:43–44).

Jerusalem fell in AD 70 at the end of a long chain of escalating incidents. Except for the elders and Sadducees who financially benefited, the Jews of Jesus’ time did not appreciate the Roman occupation. Some, the Zealots, fought against it. Insurrections regularly popped up and the Romans used varying degrees of violence to squash them.

In AD 66, things got serious. The Romans in Jerusalem had steadily increased their disrespect of the temple. The emperors had let the Jews worship their God with relative autonomy, which was unusual in the Empire, but persecution grew—as did taxes. In AD 66, the Roman procurator Gessius Florus stole silver from the temple treasury. A large group of Jews first took over the garrison in Jerusalem and then defeated Roman reinforcements from Syria. Confidence in the Zealots’ ability to rout the Romans grew.

Their confidence was misplaced. General Vespasian, aided by King Agrippa II, attacked Galilee in AD 67, and the survivors fled to Jerusalem. The fleeing Zealots killed the Jewish rulers who did not support their cause, starting a civil war inside the city. Vespasian left for Rome to become emperor but gave the war to his son Titus and his trusted official Tiberius. They put up siegeworks around Jerusalem and let the Jews fight amongst themselves. The Roman army breached the walls in AD 70 and burned the temple. Between the civil war and the Romans, Josephus recorded that over a million Jews were killed and nearly a hundred thousand were taken captive.

There’s a debate as to whether Jesus’ prophecy refers to AD 70 or the attack of the Antichrist in our future. Matthew 24:15–22 and Mark 13:14–20 seem to add more detail, like a repeat of the abomination of desolation, prophesied by Daniel (Daniel 9:27; 11:31; 12:11) and first fulfilled in 167 BC by Antiochus IV and to be repeated by the Antichrist.

It seems that Matthew and Mark record a prophecy with double fulfillment. They talk about a “great tribulation, such as has not been from the beginning of the world” (Matthew 24:21) and that “if those days had not been cut short, no human being would be saved” (Matthew 24:22). That obviously doesn’t apply to the events in the First Century but to the tribulation. Luke, on the other hand, ends Jesus’ prophecy with “Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled” (Luke 21:24). The “times of the Gentiles” are between AD 70 and the tribulation. Luke more carefully differentiates between the fall of Jerusalem and the tribulation.

Jesus mentions the Roman armies surrounding the city. Between the civil war and the Romans, Jerusalem was not safe for anyone. Jesus warns those in Judea to flee to the mountains (Luke 21:21). Many survivors fled to Masada, a high, small plateau above Jerusalem, but the Romans took that refuge three years later.

Context Summary
Luke 21:20–24 answers the disciples’ question regarding what signs will precede the destruction of the temple (Luke 21:6–7). Jesus reveals that all Jerusalem will be destroyed. This happened decades after Jesus’ ascension, during the Roman attack in AD 70. Jesus’ next prophecy skips the church age and covers His return at the end of the tribulation (Luke 21:25–28), mentioning the “times of the Gentiles” (Luke 21:24) but not providing specific details. Matthew 24:15–20 and Mark 13:14–18 also record Jesus’ words about the destruction of Jerusalem.

Verse 21. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it,

Jesus is describing to Peter, Andrew, James, and John (Mark 13:3) some of the horrors that Israel will face between His ascension and second coming. In this section, He gives more detail to His prophecy about the destruction of the temple (Luke 21:6) and describes how all of Jerusalem will fall. Here, He warns Jews to flee not just Jerusalem but to run to the mountains if they’re in Judea; judgment is coming (Luke 21:22).

In AD 67, after years of Jewish revolt against their Roman occupiers, General Vespasian and King Agrippa II joined forces and attacked Galilee. The Jewish survivors, particularly the Zealots who led the insurrections, fled to Jerusalem where they clashed with the more moderate residents, assassinated the Roman-friendly leadership, and started a civil war that lasted until Rome destroyed the city in AD 70.

When God sent the Babylonians to take the southern kingdom of Judah into exile, He told the Jews to submit: to surrender and go peacefully (Jeremiah 38:17–18). When the Roman armies surround Jerusalem (Luke 21:20), Jesus tells the people they must flee. Run to the mountains. Get out of the city. Do not return to join the fight, and certainly do not try to enter Jerusalem for the feasts. Abandon the Promised Land.

While the Romans surround Jerusalem, the Jews fight a civil war inside the city. In Jerusalem, the people starve. If they try to flee, the Romans enslave or kill them. Galilee is already taken. Judea isn’t safe. Their only chance is to climb the mountains where, maybe, the soldiers won’t want to follow. But even the outpost on Masada is taken three years later.

Verse 22. for these are days of vengeance, to fulfill all that is written.

This passage describes the fall of Jerusalem, as told to Jesus’ disciples. In Matthew and Mark’s parallel accounts, the wording shows a double-fulfillment, culminating in the tribulation (Matthew 24:21–22; Mark 13:19–20). Luke limits his account to the first fulfillment: the siege and destruction of Jerusalem by the Roman army in AD 70 (Luke 21:24).

That makes this verse a little difficult. What prior prophecy does AD 70 fulfill? The Old Testament doesn’t have anything specific about this destruction of Jerusalem, but it does contain general warnings. Leviticus 26 and Deuteronomy 28 follow the format of the Hittite Suzerain treaty: identification of the ruler, description of the ruler’s acts, obligations of the ruler and the people, promised blessings for obedience and consequences for disobedience, and closure.

Included in the consequences is the promise that if the Israelites reject their God, God will destroy their cities and sanctuaries, devastate the land, send them into exile, and cause such starvation that people will eat their own children (Leviticus 26:27–33). All this happened during the war with the Romans in AD 66–70 (Josephus, Jewish War, 6.3.4).

At the time of Jesus’ crucifixion, ironically, the Jews had been relatively faithful to God. The Roman government even gives them special dispensation so they aren’t required to worship the Greco-Roman gods or the emperor. But, as a nation, they reject Jesus as their Messiah and the Son of God. Their Savior has come, and they crucify Him (Luke 19:41–44).

This is the story of AD 70, but it’s not the end. In the end of the treaty in Leviticus 26:40–42, God says:

“But if they confess their iniquity and the iniquity of their fathers in their treachery that they committed against me, and also in walking contrary to me, so that I walked contrary to them and brought them into the land of their enemies—if then their uncircumcised heart is humbled and they make amends for their iniquity, then I will remember my covenant with Jacob, and I will remember my covenant with Isaac and my covenant with Abraham, and I will remember the land.”

When the “times of the Gentiles are fulfilled” (Luke 21:24), at the tribulation, the Jews will accept their Messiah; He will come to them and rescue them from the powers of the Antichrist. He will be their king and they will be His people (Revelation 19:11–16). We still look forward with hope to that written promise.

Verse 23. Alas for women who are pregnant and for those who are nursing infants in those days! For there will be great distress upon the earth and wrath against this people.

Jesus told the disciples that though the temple is beautiful, it will be destroyed. The disciples want to know when this will happen (Luke 21:6–7). Jesus places the destruction in the context of several prophecies that will focus on Jews from the time of His ascension until His return. First, His followers will face horrible persecution (Luke 21:12–19). Then, the Romans will come.

Jesus doesn’t identify the Romans, but it is their armies that will surround Jerusalem: the sign that the temple is about to be destroyed. Jesus warns them: escape Jerusalem if you can. If you’re in Judea, flee to the mountains. If you’re not in Judea, stay away. God’s vengeance is here (Luke 21:20–22). In the Mosaic law, God promised if His people rejected Him, He would destroy their cities, their land, and their population (Leviticus 26:14–39). Soon, they will reject their God by rejecting Jesus, their Messiah (Luke 19:41–44).

From AD 66 through 70, the Jews fought the Roman occupation. At first, they did well. Before long, however, the Roman army sent reinforcements. Zealots from Galilee fled to Jerusalem and started a civil war against the more moderate Sadducees. The Jews fought each other while the Roman army marched to Judea and set up siegeworks. Between the civil war and the Romans, the people fell into extreme famine. In any famine, pregnant and nursing women are particularly vulnerable. But it gets worse.

Leviticus 26:29 prophesied that if God’s people rejected Him, He would cause a famine so severe the people would eat their children. Josephus, an ancient historian, tells the story of a woman who had fled from Perea to Jerusalem. As she went, all her belongings were taken from her. In Jerusalem “seditious” Jews regularly came to her home and took what little food she could scrounge. Realizing that she and her nursing son were destined for either slavery or death by famine, she roasted her baby and ate half. When the rebels smelled the meat, she offered them the other half. Her tormentors and the city were horrified that the situation had come to this (Josephus, Jewish War, 6.3.4).

Leviticus 26:32 continues, “And I myself will devastate the land, so that your enemies who settle in it shall be appalled at it.” When the emperor found out that a woman had eaten her son, he used it as proof that the city and its inhabitants needed to be destroyed (Josephus, Jewish War, 6.3.5). The soldiers were horrified and had “wrath against this people.”

Jesus’ prophecy continues. Many who survive the famine will die from violence or be taken captive. Josephus reported that over one million Jews died and ninety-seven thousand were taken into slavery. The city, itself, is still under partial control of Gentiles some two millennia later (Luke 21:24).

Verse 24. They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled.

This finishes Jesus’ description of the fall of Jerusalem, which would happen a few decades later, in AD 70. Armies will surround Jerusalem. The only escape is to flee—and that isn’t guaranteed. God will throw vengeance on His people for refusing their Messiah (Luke 19:41–44). Nursing and pregnant women will be particularly vulnerable (Luke 21:20–23). Some will die of famine and some by violent men. Many others will be taken captive.

Flavius Josephus was a Pharisee and rebel commander who fought the Romans in Galilee in AD 66. The Jews drove out the Romans until General Vespasian arrived with his greater army. Josephus was captured, but unlike many Jews, he was not killed. Vespasian made him a recorder; he traveled with Titus, Vespasian’s son, on his march to conquer Jerusalem. Having seen the power of Rome’s army, Josephus tried to convince the Jews to surrender. His efforts were futile.

While he was captured, many other rebel leaders in Galilee fled to Jerusalem. They soon realized the Jewish religious leaders, who were primarily Sadducees, did not hate the Romans. Angry with their lack of national pride, the Zealots killed many. A civil war ensued. Titus wisely besieged the city but did not immediately attack, letting the Jews thin their own population first. At one point, a faction even burned a storehouse of food that would have supplied the city for years.

Josephus recorded the events in The Wars of the Jews. He wrote that over a million were killed by both Romans and other Jews. Nearly a hundred thousand were taken captive, many sold into slavery. People who tried to flee Jerusalem were often slaughtered. According to a story reported by Josephus, at least one woman, starving because Jewish insurrectionists kept stealing her food, roasted and ate her baby son.

In AD 70, Titus led his army to breach the walls and take the city. The Jews were scattered across the world. They would not have a homeland again until 1948, after the Holocaust drove other nations to act on their behalf. Jerusalem is still not fully controlled by the Israelites; Muslims hold the temple Mount.

But Jesus promises this is not the end. One day, the times of the Gentiles will be over. Jesus will return and judge the nations for their wickedness. “The Son of Man [will come] in a cloud with power and great glory” (Luke 21:27). The Jews will look to their Messiah and be redeemed (Luke 21:25–28).

Verse 25. “And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves,

Jesus has mentioned that the temple is going to be destroyed. The disciples asked what signs will precede that event (Luke 21:6–7). In response, Jesus begins with a synopsis of disasters that will occur between the temple’s destruction and His second coming: false messiahs will deceive people, war will break out across the world, and natural and supernatural disasters will afflict humanity (Luke 21:8–11). Jesus then describes in greater detail three things to look for: His followers will be persecuted (Luke 12:12–19), Jerusalem will be destroyed (Luke 21:20–24), and He will return to judge the world and save His followers (Luke 21:25–28).

This third section includes a short list of what will take place during the tribulation, especially the end. Jesus’ words strongly reflect Old Testament warnings (Isaiah 13:9–10; Ezekiel 32:7–8; Joel 2:10; 3:15).

John will later describe these events. The sun will be darkened and the moon will look like blood (Revelation 6:12–13). A third of the light of the sun, moon, and stars will go out (Revelation 8:12). The sun will burn with intense heat (Revelation 16:8–9) then turn to complete darkness (Revelation 16:10–11). A burning mountain will turn a third of the sea into blood (Revelation 8:8). Everything in the sea will die (Revelation 16:3).

The people living in those days will be in such distress they will beg the mountains to fall on them, to hide them from Jesus’ wrath (Revelation 6:15–17). For those who refuse to repent, it will mean the end (Revelation 19:11–21), but for Jesus’ followers, it will be their redemption (Luke 21:28).

Context Summary
Luke 21:25–28 records the last section of Jesus’ prophecy about the challenges the Jews and His followers will face. After war, natural disasters, persecution, the destruction of the temple and Jerusalem, and the times of the Gentiles, the Son of Man will appear and judge the world. It is at this moment that Jesus-followers can be confident that Jesus’ time has come. In anticipation, Jesus admonishes His followers to stay sober and alert, to make the most of the time before He returns (Luke 21:29–36). This warning is also in Matthew 24:29–31 and Mark 13:24–27 but it originates in Daniel 7:13–14.

Verse 26. people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken.

Here, Jesus more fully describes the reaction of the people during the horrors of the tribulation. The sun, moon, and stars will dim, rage, and turn dark (Revelation 6:12–13; 8:12; 16:8–11). The seas will turn to blood and everything in it will die (Revelation 8:8; 16:3). The nations will be distressed and confused (Luke 21:25).

The people will faint with fear. They will crawl into caves, begging the stones to cover them, to hide them from the Son of Man (Revelation 6:15–16). But there will be no escape. It is time for God to judge the world for seeking authority in themselves, their own creations, and demons, instead of submitting to their Creator (Romans 1:18–23).

At this time, the “powers of the heavens will be shaken.” Satan, the “god of this world” (2 Corinthians 4:4) will find his power slipping. He will hold tight to the Antichrist but fall powerless when Jesus returns “in a cloud with power and great glory” (Luke 21:27). Jesus will destroy both the physical and economical Babylon (Revelation 17—18), annihilate the Antichrist and his armies (Revelation 19:11–21), imprison Satan (Revelation 20:1–3), and take His rightful throne for a thousand years (Revelation 20:4–6).

The disciples still think Jesus is going to expel the Romans and restore Israel to independence. They don’t realize that within days Jesus will hang on the cross. Even after His resurrection, they anticipate His kingdom (Acts 1:6). Jesus is telling them His followers must first face a lot of hardship, persecution, and horror. But their redemption will come (Luke 21:28).

Verse 27. And then they will see the Son of Man coming in a cloud with power and great glory.

Jesus gets to the good news after multiple warnings about terrible future events. The disciples believe that Jesus’ triumphal entry is just a preview of what is soon to come. They believe He is their Messiah, and that their Messiah is a military and political leader who will gather the Jews, oust Rome, and reestablish the nation of Israel.

Everything that has happened recently confirms their anticipation. Jesus has just debated the Jewish religious and civil leaders about who has authority. His bold claims and understanding of Scripture left the leaders silent (Luke 20). Jesus and the disciples left Jerusalem and climbed the Mount of Olives. Looking west, they can see the beauty of the temple (Mark 13:1).

Jesus jars them from their reverie, warning that the temple will be destroyed. When they ask what signs will mark that time, He gives them a list of hardships they must endure: false teachers, earthquakes, betrayal by friends and family, and the destruction of not just the temple but all of Jerusalem (Luke 21:6–24). God’s judgment will reach the whole earth. The sun, moon, and stars will darken and fall. The seas will turn to blood. Satan and the demons will find the power over the world they have always sought (Luke 21:25–26). But then, the Son of Man will return. “The Son of Man” is a title Jesus often used. He is fully God, but He is also fully man. Here, Jesus directly references Daniel 7:13–14:

“I saw in the night visions,
and behold, with the clouds of heaven
there came one like a son of man,
and he came to the Ancient of Days
and was presented before him.
And to him was given dominion
and glory and a kingdom,
that all peoples, nations, and languages
should serve him;
his dominion is an everlasting dominion,
which shall not pass away,
and his kingdom one
that shall not be destroyed.”

Verse 28. Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near.”

Jesus finishes His prophecies on the highest point possible. Yes, the temple and Jerusalem will fall. The disciples will be persecuted, arrested, and killed—sometimes by friends and family. The world will be engulfed in war and disaster. Even the most stable and powerful pieces of creation—the sun, moon, stars, and sea—will torment the people. And Satan and the demons will grow in power (Luke 21:5–26).

But then Jesus will return, the Son of Man, with all the glory, power, and authority described in Daniel 7:13–14. He will redeem His people, rescue them, and rule the world.

So, when the persecution, the natural and the supernatural disasters, and even the tribulation come, Jesus’ people know what to do. Don’t be afraid. Stand tall. Be alert. Jesus is coming.

Jesus shares these prophecies because when He mentioned the temple was going to be destroyed, the disciples asked for signs so they could anticipate what was to come. The signs will be obvious to anyone who is paying attention. If they can look at the leaves of a fig tree and determine that summer is coming, they can look at the world and sense the kingdom of God is near (Luke 21:29–33).

Jesus finishes with His main concern: how His followers act now considering what will come. We must not fall into a life of sin but make the best use of our time. Remember that we are citizens of God’s kingdom. Do not be caught unawares and lose heart. Stay awake so we can stand when Jesus returns (Luke 21:34–36).

Verse 29. And he told them a parable: “Look at the fig tree, and all the trees.

It is the week before the crucifixion. Jesus spends His nights on the Mount of Olives but His days in the temple Court. There, He instructs the people and debates religious leaders (Luke 21:37–38). He has just defended His authority before a crowd, humiliating and angering the Pharisees, elders, scribes, and Sadducees (Luke 20). As Jesus and the Twelve return to the Mount of Olives, the disciples marvel at the beauty of the temple. Jesus gives them an ominous warning: it will not stand forever; it will be destroyed. Peter, Andrew, James, and John ask when (Mark 13:3; Luke 21:5–7).

In response, Jesus describes the hardships the world—but especially the Jews—will face between His ascension and second coming. The temple will be destroyed “when [they] see Jerusalem surrounded by armies” (Luke 21:20). This happened in AD 70 when the Romans sacked Jerusalem. But Jesus also predicts persecution, war, murder, and natural disasters (Luke 21:8–24). Now, He wants them to understand a much more important event: when He returns to judge the world (Luke 21:25–28).

Jesus has said, “But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father” (Mark 13:32). Later, shortly before Jesus returns to heaven in a cloud of glory, the disciples will ask Him, “Lord, will you at this time restore the kingdom to Israel?” Jesus responds, “It is not for you to know times or seasons that the Father has fixed by his own authority” (Acts 1:6–7). We don’t know if Jesus knows the date of His return now—at this moment in the modern world—but it’s clear that we, fallible people, do not.

That doesn’t mean there won’t be signs when the time draws closer. The events of the tribulation will be as clear as the leaves on a fig tree that show summer is coming (Luke 21:29–30). At the end, Jesus will return.

Context Summary
Luke 21:29–33 is Jesus’ practical application to the warnings in Luke 21:25–28. His prophecies begin when the disciples are first persecuted and continue through His second coming at the end of the tribulation (Luke 21:8–28). Now, Jesus tells them to keep watch for the signs of His return. If they are to faithfully serve Him, they need to focus on God’s kingdom, not their earthly comforts or decadent and avoidant behavior. Matthew 24:32–35 and Mark 13:28–31 cover the same material, but Matthew continues in a great deal more detail in Matthew 24:36—25:46.

Verse 30. As soon as they come out in leaf, you see for yourselves and know that the summer is already near.

The disciples want to know when the temple will be destroyed (Luke 21:6–7). Jesus tells them it will be after they face persecution, betrayal by their families, and even death. It will happen after they speak of Him to kings and governors. They will be hated for His sake (Luke 21:12–17). These then-future events would eventually be recorded in the book of Acts. The temple will be destroyed when armies surround Jerusalem (Luke 21:20). We know now that was in AD 70 when the Romans swept across Galilee, Samaria, and Judea to definitively squash the Jews’ rebellion against their occupation.

Jesus doesn’t limit His prophecies to the temple, however. He speaks of great wars, earthquakes, famines, pestilence, and supernatural terrors (Luke 21:10–11). Even more importantly, He predicts His return—the coming of the Son of Man—which will bring judgment upon the world and the redemption of Jesus’ followers (Luke 21:25–28).

His return is more important to Jesus than the destruction of the temple; it should be more important to His Jewish disciples. The tribulation is described in greater detail in the book of Revelation. These signs will be as clear as the leaves on trees that precede summer. They are the precursor to the victory of the Jewish Messiah. Those with the discipline to keep watch and the strength to survive will “stand before the Son of Man” (Luke 21:36).

We do not know when He will come to take His church (1 Thessalonians 4:13–18); the Bible is largely silent about the events during the church age. Modern “date-setters” deceive the masses by claiming Jesus will come on a particular date. Jesus specifically tells His disciples is it not our place to know (Acts 1:6–7). When the church is taken, the Antichrist comes to power, and the world endures the seal, trumpet, and bowl judgments, then we can say, “The end is near.”

Verse 31. So also, when you see these things taking place, you know that the kingdom of God is near.

Ever since Jesus “set his face to go to Jerusalem” (Luke 9:51), He has been teaching His disciples about the kingdom of God. Then and now, the kingdom of God is any situation, place, or event where God’s love, power, sovereignty, and authority shine through human fallenness. It is the motivating force in the hearts of His faithful followers. It is the spread of the gospel. But it is also the judgment of those who reject Him.

The kingdom of God will be fulfilled when Jesus returns, destroys Satan’s forces, and takes the throne in Jerusalem. Despite what many “prophets” claim, we can’t know when this is going to be at this time. Jesus specifically says, “It is not for you to know times or seasons that the Father has fixed by his own authority” (Acts 1:7).

What we know is that it will be at the end of the tribulation which Jesus describes in Luke 21:25–27:

“And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory.”

He gives even more detail in the book of Revelation. When the events of the tribulation come, the kingdom of God will be near. Then, Jesus’ full authority, which He defended on the temple Mount (Luke 20), will come.

Verse 32. Truly, I say to you, this generation will not pass away until all has taken place.

This is one of the most confusing verses in the Bible. Jesus is talking about how His followers can determine when the “Son of Man” will return. The signs will be as obvious as the leaves that grow on trees before summer. When they see the supernatural events in the heavens and on earth, the time will be near (Luke 21:25–31). Now, Jesus seems to say the present generation will witness these events.

Scholars have offered many ways to understand this reference. Dr. Darrell L. Bock, for instance, lists several possible interpretations (Bock, Baker Exegetical Commentary on the New Testament) of the phrase “a generation:”

1. •The disciples present—Peter, Andrew, James, and John (Mark 13:3)—will still be alive. This doesn’t fit history. James dies shortly after Jesus ascends into heaven (Acts 12:1–2), and it appears most of the disciples will be killed before the destruction of the temple, which Jesus places before His return (Luke 21:20–28).
2. •Jesus is referring to the fall of Jerusalem and the temple in AD 70. It’s true that at least John was still alive at this point, but Matthew makes it clear Jesus is talking about His return (Matthew 24:33).
3. •”Generation” doesn’t refer to an era of people but a people group. That people group is alternately identified as the Jews, humanity, Jesus’ disciples, or the “evil generation” of Luke 11:29–32. Although that’s possible within the context, it would be an extremely unusual meaning of the term “generation” considering it doesn’t include an identifying adjective.
4. •The fall of Jerusalem in AD 70 is so linked to the tribulation and the return of the Son of Man that they are a single event, and so since at least John will be alive in AD 70, he can be said to have witnessed the event in general. Again, Jesus makes a distinct break between AD 70 and His return in Luke 21:24–25, so this interpretation would probably be too subtle.

Verse 33. Heaven and earth will pass away, but my words will not pass away.

Jesus has given several prophecies, including experiences the entire world will face before His return (Luke 21:8–11). He also mentioned persecution which His disciples will see in the following decades (Luke 21:12–19). He predicted the fall of Jerusalem and the temple in AD 70 (Luke 21:20–24), and the supernatural signs of the tribulation which will precede His return (Luke 21:25–28). Now, He promises that what He has said will happen. God’s creation will cease to exist before His prophecies fail.

He has used similar wording before. When expressing the importance of God’s law, He said, “But it is easier for heaven and earth to pass away than for one dot of the Law to become void” (Luke 16:17). The Old Testament has a similar sentiment: “The grass withers, the flower fades, but the word of our God will stand forever” (Isaiah 40:8).

Jesus’ words here, paralleled in Matthew 24:35 and Mark 13:31, are stronger in their comparison. Heaven and earth will pass away. Second Peter 3:10 says, “But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.” Revelation 21:1 says, “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more.”

The meaning of the verse isn’t to predict the destruction of the heavens and earth. The point is that ultimate truth—represented by Jesus’ words—are more sure than the heavens and earth. As a side discussion, in the context of the chapter, His oath has interesting repercussions. The disciples began worried about the temple. Jesus warned them about earthquakes, war, persecution, and the disturbance of angels and demons. But the heavens and earth will be destroyed! That certainly adds some interesting perspective.

Verse 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.

Here, the chapter transitions from prophetic warning to personal warning. Jesus has given a big picture of catastrophically violent events that will occur before He returns. He warns against being “weighed down:” burdened or heavy with something, in this case “dissipation and drunkenness and cares of this life.” He does not want them so consumed by the things of this world that they fail to pay attention to the signs of His coming kingdom. People cannot know in advance precisely when Jesus will return (Mark 13:32; Acts 1:6–7). But those who pay no attention will be caught unaware and suffer for it. They will be caught quickly, like in a trap.

Jesus is speaking to Peter, James, John, and Andrew (Mark 13:3). They will not be alive when He returns, but they have given us Jesus’ words so that we can pass them on. Because God will not tell us when Jesus will return, everyone needs to be prepared.

This call to be alert is woven into the New Testament. Matthew doesn’t include this statement, instead relating several of Jesus’ parables which illustrate the same message (Matthew 24:45—25:30). In Luke, Jesus has already given similar warnings like the parable of the master returning from the wedding feast (Luke 12:35–40), the parable of the wise manager (Luke 12:41–48), the parable of the great banquet (Luke 14:16–24), and the parable of the ten minas (Luke 19:11–27).

Most of these parables describe people living normal lives, seeking good—or at least neutral—things. Their problem is their goals are earthbound and, therefore, temporary; they don’t prioritize their relationship with God. Like the parable of the rich fool, they’re distracted with their lives and don’t consider eternity (Luke 12:13–21). Jesus warns us all to be prepared to meet Him, whether at His return or our deaths (Luke 21:36).

“Dissipation” refers to uncontrolled debauchery, especially in the context of a drinking party. The King James Version uses “surfeiting,” which means doing something to an excessive degree.

Context Summary
Luke 21:34–36 records Jesus telling His followers how to live as they await His second coming. They must be alert to what is going on around them: to how God and the enemy are working in the world. They must remain sober minded so that when they meet Him, whether at His return or their death, they will be found faithful. Matthew and Mark use parables to give this message while Luke uses more direct language.

Verse 35. For it will come upon all who dwell on the face of the whole earth.

Jesus is talking to Peter, James, John, and Andrew (Mark 13:3) about how His followers should act considering that we cannot know when He will return (Mark 13:32; Acts 1:6–7). Jesus has already described the events that will herald the event:

“And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken.” (Luke 21:25–26)

Jesus has said that people who live in those days will be able to tell when the day is coming near (Luke 21:29–31). A common reading of the books of Daniel and Revelation reveals Jesus will come at the end of a seven-year tribulation which begins when the Antichrist makes a peace treaty between Israel and their enemies (Daniel 9:24–27). Ideally, it should be simple to tell the time.

However, under that interpretation, the tribulation will occur after the “rapture of the church.” This sudden disappearance of millions—or billions—of people will have a catastrophic effect on many nations as well as worldwide communications. Access to Bibles may be limited, especially in areas where the Antichrist has more direct control. Someone who has a Bible may come to Christ but not know when the Antichrist made the treaty. Someone living in “Babylon” may not have any accurate information about end-times events.

Further, the entire world will suffer under the seal, trumpet, and bowl judgments described in Revelation.

Jesus tells His followers to fix their eyes on Jesus’ return, not the “cares of this life.” Those who, for a while, have the money and power to avoid suffering (Revelation 18:16–19), need to reject wild parties that distract them from coming judgment (Luke 21:34). They need to “stay awake at all times, praying that [they] may have strength to escape all these things that are going to take place, and to stand before the Son of Man” (Luke 21:36).

Verse 36. But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man.”

This completes Jesus’ warnings about the hardships His followers and the world will experience between the time of His ascension and His second coming. The disciples will face betrayal and persecution (Luke 21:12–17). The Jews will watch as the Romans destroy Jerusalem and dismantle the temple (Luke 21:20–24). Before Jesus’ return, the heavens and earth will inflict supernatural violence on the people (Luke 21:25–26). Through it all, the whole world will deal with false saviors, war, and natural disasters (Luke 21:8–11).

While we wait, especially as the time of His return nears, we need to reject the escapism and hedonism of partying and drunkenness. We need to put the concerns of our earthly lives into proper perspective. When we meet Jesus, whether after death or at His arrival to claim His kingdom, will we be able to stand? Will He greet us saying, “Well done, good and faithful servant” (Matthew 25:23)? Will we enter into His rest as He rules for a thousand years (Revelation 20:4–6)? Or are we among those who have rejected Him and will tremble in horror as they are banished to eternal torment by our Judge (Revelation 20:11–15; John 3:16–18, 36)?

We can’t be prepared by sheer force of will. Peter tried and failed (Luke 22:31–34, 54–62). We need the strength of the Holy Spirit, so we must pray. Only through the Holy Spirit can we stand firm against false teachers, betrayal, and physical dangers.

These warnings are especially important as Jesus’ earthly ministry moves closer and closer to the crucifixion (Luke 19:28—21:38). The religious leaders and Jews have all the evidence they need to determine that Jesus is the Messiah. They will reject Him, arrest Him, and kill Him (Luke 22—23). The disciples will flee in fear. But then, Jesus will rise again. He will ascend into heaven. The Holy Spirit will come to His followers, and the disciples will find the courage they need to stand (Acts 1—2).

“Son of Man” has two facets. In Daniel 7:13–14, the Ancient of Days gives the Son of Man dominion over the world. This will happen at Jesus’ return. But the phrase also points out that Jesus is wholly human as well as wholly God (Philippians 2:6–7).

Verse 37. And every day he was teaching in the temple, but at night he went out and lodged on the mount called Olivet.

Luke presents Jesus’ schedule as an interlude between sections sometimes labeled as the “presentation of Jesus in Jerusalem” (Luke 19:28—21:36) and His arrest, abuse, and crucifixion, referred to as the “passion” (Luke 22—23). From the time Jesus arrives near Jerusalem until His arrest, He goes to the temple courtyard to teach, then retires to the Mount of Olives. Each morning, the people greet Him, curious about what He has to say and eager to watch Him destroy the arguments of the religious leaders (Luke 20). This aside contrasts the people’s adoration of Jesus against the leaders’ plan to kill Him (Luke 21:38; 22:2). It also gives context to Judas’ betrayal at night on the Mount of Olives (Luke 22:47–48) and the leaders’ incredible hypocrisy. Jesus has taught in public every day of the last week; if He has legitimately broken the law, why would they come in the dead of night, with secrecy, to take Him in?

Luke includes similar asides in Luke 4:14–15, 19:47–48, and 20:1. In the book of Acts, he uses them to give snippets of background information that will come up later. They include the generosity of the young church (Acts 2:42–47), the introductions of Barnabas and Apollos (Acts 4:32–37; 18:24–28), the conversion of many of the priests (Acts 6:7); Paul’s persecution of the church (Acts 8:1–3); and Agabus’ prophecy about the famine in Judea (Acts 11:27–30).

Context Summary
Luke 21:37–38 is the end of Jesus’ presentation as the Messiah in Jerusalem (Luke 19:28—21:38). It is a call-back to Luke 19:47–48; the chief priests, scribes, and “principal men” want to destroy Jesus, but they can’t. During the day He is surrounded by people and at night He is hidden in darkness on the Mount of Olives. Luke 22:1–6 repeats their frustration and provides a solution: Judas will lead them to Jesus in the dark. This transition is unique to Luke.

Verse 38. And early in the morning all the people came to him in the temple to hear him.

Since the arrest of John the Baptist, Jesus has taught and ministered publicly. The Jews and their religious leaders have had about three years to hear Him and determine if His teaching is true. In the week beginning with His triumphal entry, Jesus has kept a regular schedule of sleeping on the Mount of Olives at night and teaching in the temple Court during the day. The people learned to expect Him and greeted Him every morning.

Luke records relatively little of what Jesus taught in this week. Luke 20 records how He defended His heavenly authority against the religious and civil leaders who felt threatened by His popularity. Mark and Matthew include a discussion on the Great Commandment (Mark 12:28–34; Matthew 22:34–40). Matthew also includes the parables of the two sons and the wedding feast, and an extensive, detailed description of the sins of the scribes and Pharisees (Matthew 21:28–32; 22:1–14; 23:1–36). John gives unique teachings about the purpose of Jesus’ coming crucifixion and the disbelief of the people (John 12:27–50).

Beginning in this chapter, Jesus’ teaching is confined to His followers. Luke 21:5–36 may have been given only to Peter, Andrew, James, and John (Mark 13:3). John gives an extended account of what Jesus taught in the upper room, including the High Priestly Prayer (John 13—17). After His resurrection, Jesus will explain to two disciples how the Old Testament prophesied the Messiah’s death (Luke 24:25–27) as well as many things that aren’t recorded (John 20:30–31).

Now, Luke has come to the Last Supper and the cross. Jesus’ promises about the coming kingdom of God cannot come to fruition if He does not first die to cover the sins of the world.

End of Chapter 21.

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