Olivet Discourse
Section 1: Destruction of the Temple (vs. 5-9)
Section 2: Wars and Persecution to Come (vs. 10-19)
The primary example Jesus notes is political upheavals (21:9–10). There are always portents of divine judgments in history (Isa 13:6–8; Jer 4:19–21), and people will continue to link these with the approaching eschaton (end of history). Jesus is saying that these “wars and uprisings” are not signs. When he says that “these things must happen first, but the end will not come right away,” he means the end will not follow immediately and be brought about by such events. The divine “must” (dei) states that world chaos is a constant rather than special judgment God has placed on this world. He has allowed this to characterize human history as a result of sin, but it does not follow that such upheavals are portents of Christ’s return. I constantly hear how things have got so bad that the Lord has to return, but that was also said by Tertullian and Augustine and Luther and D. L. Moody and Billy Graham—in other words, by believers in every age. It will always be true that “nation will rise against nation,” and we dare not allow any leaders to frighten us into joining their movement by such dire predictions.
Jesus has faced a great deal of persecution, and now he reveals that his followers will face arrest and punishment with him in his name. Synagogues served as civic courts for minor offenses and had authority to beat offenders with rods (Matt 10:17; Acts 4:18–21; 5:20; 2 Cor 11:25). Imprisonment was a frequent occurrence for early Christians (Acts 3; 5; 12; 16). Jesus was brought before Herod and Pilate, and Paul before Felix, Festus, Agrippa, and Nero himself. Herod and Caesar could render the death penalty, as James, Paul, and Peter experienced.
All this was to take place “on account of [Jesus’] name,” a phrase that dominates Acts (seventeen times) and occurs throughout the New Testament (Matt 10:22; 24:9; John 15:21; 1 Pet 4:14, 16; Rev 2:3). Philippians 3:10 calls this a “participation in his sufferings,” and it is a critical part of the Christlike life. We share not only his calling and glory; we share in his rejection by the world of darkness.
In all the suffering and opposition God’s people face, they have immense opportunities to “bear testimony to” Christ (21:13) in the midst of those difficult experiences. In nearly every chapter of Acts, this proves true (see 4:33; 22:18; 23:11). The powerful defenses of Stephen in Acts 7 and of Paul in Acts 26 are actually lengthy witness to the power of Christ in them.
The thought of what to say when dragged before synagogue councils and civic governors in a trial situation is quite daunting, and so Jesus addresses the worry that every saint must have in such difficult situations. Lawyers in the Roman world were known for their flattering speech and flowery phrases (much like today), and most of us just do not have that ability. Jesus, however, repeats 12:11–12 and strongly advises not to worry or prepare beforehand (unlike high-stakes trials today, where they do profiles on every juror). There he promised the Spirit would give his disciples the words to say; here he promises that he will inspire their defense and “give you words and wisdom” in the time of need.
Moreover, the “adversaries” they face will be completely unable “to resist or contradict” what they say. Both verbs are important, and they relate to the two aspects of the defense. Primarily, their words are a “witness” to the gospel and to Christ, and the accusers will not be able to “resist” the convicting presence of the Spirit (John 16:8–11). Secondarily, this witness is an essential component of their defense during the trial, and the accusers will be unable to “contradict” the truth of their innocence (1 Pet 2:12). Jesus’ opponents were often brought to silence (Mark 3:4; Luke 20:26), and the same will happen to them. Festus and Agrippa were amazed at what Paul said and forced to acknowledge the Spirit at work (Acts 26:24–28), concluding, “This man could have been set free if he had not appealed to Caesar” (26:32).
Jesus’ family remained unbelievers until after the resurrection (John 7:5), and his followers will also experience rejection and persecution by members of their own family (repeating 12:53). There would be times they would even be put to death by parents or siblings. This is the reverse of 14:26, where he commanded that we “hate” our families; now they will hate us and turn against us. Too often Christ followers will have to choose between Jesus and their loved ones, and that is the ultimate sacrifice. Jesus was betrayed by Judas, and many of his followers would go through similar tragedies.
It may get even worse. We must be ready to face universal rejection, for “everyone” to hate us (21:17). Not many of us will have to experience this, for we will always be a part of a church and have Christian friends. But I remember one time when I was ministering in Pakistan, and a missionary came through telling the story of a convert whose wife put ground glass in his evening meal, which proceeded to tear out his insides, and she became a hero to the entire village, who celebrated the horrible murder of an apostate who had become an infidel.
The promise of 21:18 that “not a hair of your head will perish” appears to contradict the prediction in verse 16 that some disciples will be put to death. Some take this as a partial promise—some will die but most of them survive. More take this as referring to final judgment. Several will face martyrdom, but there will be no “second death” (Rev 2:11; 20:6). I would combine this with the promise of spiritual protection. They may harm the body but cannot destroy what really matters, one’s spiritual being (Rev 3:10; 7:3; 11:1–2).
In light of this, believers are challenged to “stand firm,” so that they may in the end “win life.” In spite of all the opposition and affliction they will experience, God’s eternal promises and power are with them. Their part in all this is simple; they are called to spiritual steadfastness, to persevere and remain strong. Matthew 10:22 is quite similar: “The one who stands firm to the end will be saved.” “Win life” is literally “gain your souls.” Their bodies may be destroyed, but their souls cannot be harmed. Matthew 10:28 provides the apt conclusion: “Do not be afraid of those who kill the body but cannot kill the soul.”
Section 3: Jerusalem Will Be Destroyed (vs. 20-24)
Luke omits much material found in Matthew 24 and Mark 13—the severe tribulation, the cutting short of the days, the abomination of desolation—in order to center entirely on the destruction of Jerusalem. While Matthew 24 and Mark 13 see the events of the destruction of Jerusalem as a proleptic anticipation of the return of Christ and great tribulation of those days (see my commentaries on those books), Luke centers entirely on the former. In this section he wishes to focus on what the disciples will experience in this life, the events of AD 69–70, rather than the end of history, beginning with the fear every Jew had, the thought of “Jerusalem being surrounded by [the Roman] armies.” When this happened, it would truly mean “its desolation is near.” The ancient invasions of Assyria and Babylon were about to be repeated and made infinitely worse, for this “desolation” would last much longer.
This was already predicted in 19:43–44, and now Jesus adds what they will be forced to do at that time (21:21)—flee for their lives. Jesus provides three examples, all related to the siege of Jerusalem by the Romans. First, those who will be trapped in the regions of Judea must “flee to the mountains” to the east, north, and south. This is the common reaction throughout Jewish history (Judg 6:2; 1 Kgs 22; 17; Jer 16:16; Amos 5:19–20; Zech 14:5). The early church historian Eusebius (Ecclesiastical History 3.5) describes a Christian oracle telling those in Jerusalem to flee to Pella across the Jordan, and that could be connected to this prophecy. There they can hide in the rocks and crevices of the hills. Second, those who will be killed when the city is leveled must “get out” while they can, similar to 17:31–35. Third, those in the countryside should in no way try to “enter the city,” for it will be a death zone and hardly anyone will live through it.
The reason for fleeing the city is provided in verse 22. It is to become the focus of God’s judgment. “Time of punishment” is actually “days of vengeance,” which in Scripture is God’s penalty for apostasy, for total rejection of God and his messengers, the prophets and apostles (Deut 32:35; Jer 46:10; Hos 9:7; Rom 12:19; 2 Thess 1:8; Heb 10:30). Jerusalem has once more become a pagan place, and it will suffer the consequences.
This is a mandatory punishment “in fulfillment of all that has been written,” meaning the prophetic judgments are now coming to culmination (1 Kgs 9:6–9; Jer 6:1–8; Dan 9:26; Zech 8:1–8). The cycle of sin and rejection is complete in a once-holy city that has all too often killed the prophets and now will put to death the Son of God. Jerusalem’s time is thus over, and God is turning to the righteous remnant, consisting of believing Jews and Gentiles (Rom 11:17–21). God’s holy people are now made up of those who have put their faith in Christ.
In light of this, Christ delivers a devastating woe (NIV: “how dreadful”) regarding the destruction of the city (21:23–24). Note that the sorrow is not for the city or the temple. They have brought divine judgment on themselves. The sorrow is for the people who have been caught in the conflagration. Those who are pregnant or nursing children will be encumbered and unable to get away. They will be trapped and destroyed. Their unborn and infant children will die with them. The “great distress” and “wrath” visited on the innocent by the conquering hordes will be a calamity hard even to imagine. The time for repentance is past, and judgment is all that remains. They had their chance and threw it away.
Only two options will remain (21:24)—escape will not be one of them. The people will either “fall by the sword” or “be taken as prisoners” and sold into slavery “to all the nations.” This came to pass as a result of the Babylonian captivity as well as Rome. Josephus describes 1.1 million dead and 97,000 taken captive during the Roman siege (Jewish War 6.420).
Luke omits that the time will be “cut short” (Matt 24:22) in order to further stress the horror of the time. Jerusalem “trampled on by the Gentiles” was a common theme (Isa 63:18; Zech 12:3; Dan 8:10). This was to continue “until the times of the Gentiles are fulfilled,” which could refer to the Gentile mission but is at the same time a political and military image, with the Gentiles as God’s tool for judging Israel. Still, the two are not mutually exclusive, and the period of the Gentiles would last until the return of Christ (Mark 13:10; Matt 24:14). The Jewish people have been “trampled on by the Gentiles” up to our day, seen in the terrible pogroms and holocausts they have suffered over the last two millennia. Sadly, the church has often been complicit in this terrible anti-Semitic behavior. Still, it is clear that Israel does have a future, and the final restoration will take place in accordance with Christ’s return (Rom 11:25–32).
Section 4: The Coming of the Son of Man (vs. 25-28)
Jesus begins with cosmic and earthly signs (21:25–26; compare the nonsigns of 21:8–11), showing that all creation joins in welcoming the eschaton, or end of history. The “sun, moon and stars” will now provide the signs presaging Christ’s return, and the earth will pour out its panic as the universe begins to dissolve around it, resulting in the nations experiencing “anguish and perplexity.” In recent years, it has seemed that each natural disaster that strikes has been the worst of its kind in living memory. If that final set of cataclysms are any worse, the dismay will be hard to imagine.
Next, Jesus turns to the parousia (coming) itself, drawing from Daniel 7:13–14 and its description of the universal dominion of the Son of Man (21:27–28). He will come “in a cloud with power and great glory” (see Dan 7:13). Some have opined that the Son of Man in Daniel is an angelic figure (unlikely) or the Messiah (partly correct). He is not fully explained until Jesus in the Gospels but is seen in Daniel as a quasi-divine figure who will share the authority of Yahweh himself. He is a Divine Warrior who will lead the saints to victory over the little horn.
It is this figure who is now fulfilled in Jesus and coming in the “cloud,” depicting Yahweh on the cloud and encased in his Shekinah presence (9:34), a major image in the parousia passages (1 Thess 4:17; Rev 11:2). “Power and great glory” pictures Jesus as Yahweh riding on the clouds of majesty (Pss 68:33–34; 104:3). The humble child in the manger and the one who rode on a donkey into Jerusalem now will arrive with the glory of the heavens in his wake.
When these “signs” take place, the time of the deliverance and vindication of the saints has arrived, and it is the moment to “stand up and lift up your heads” (21:28). “Lift up your heads” contains a double meaning, lifting up the eyes to see Christ coming and looking up in joy and encouragement as you realize the world of evil is about to end. “Redemption” (apolytrōsis) is not meant in its Pauline sense of being liberated from sin but rather delivered from oppression and hard times. To the unbeliever these are signs of dismay and terror, but to the believer they signify hope and freedom.
Section 5: The Parable of the Fig Tree (vs. 29-33)
Jesus uses a brief illustration about figs in summer (vv. 29–31) and then applies it to the nearness of the end (vv. 32–33). Figs were a very popular fruit, and their trees were numerous on the Mount of Olives. They blossom in early spring and so are a perfect harbinger of spring and summer. His point is simple and obvious. When you see the bare branches flourishing and the leaves blossoming, you know springtime is on its way.
The point is that the signs of the end function in exactly the same way—when you see them, “you know that the kingdom of God is near.” The one problem is that these signs don’t differ greatly from the natural disasters that are not signs in verse 11, where you also have both earthly and cosmic disasters. How is it that geopolitical events and disasters like earthquakes, tornadoes, and tsunamis on the one hand can be birth pangs and not point to the end (vv. 8–11) and yet somehow are also signs of the end (vv. 25–31)? When do earthly events turn into apocalyptic signs? My own thought is that the difference will be in the intensity of the signs. We have these things regularly from May to September, but when they begin to grow in number and power, they become apocalyptic. That is what has had me wondering in recent years, as in my lifetime I have not seen so many in so short a time. We will see.
The idea of the nearness is elaborated in 21:32–33. In another amēn saying (see on 4:24), Jesus points to an important truth when he says, “This generation will certainly not pass away until all hurricanes and wildfires have happened.” The difficulty is understanding “this generation,” which has been variously understood as that current generation of disciples or of the Jewish people (then Jesus would have erred); the Jewish nation throughout history (= Rom 11:25–32); the generation of Luke’s time (the early church); or “this” generation that will be alive for the end-time events. In this strongly apocalyptic material, this last option is definitely the best option. As in 9:27, a salvation-historical link exists between the generation of Jesus and his disciples and the last days. In the biblical world a “generation” can last several lifetimes. So Jesus is comforting them that God is at work and will end this evil world in his own time. He asks us to be ready at all times.
If his followers can depend on anything in this uncertain world, they can depend on Jesus’ words: “Heaven and earth will pass away, but my words will never pass away” (21:33). This world order as we know it and the entire universe will one day be destroyed in the fires of the new order (2 Pet 3:10–13), but his teaching is the word of God and eternal in force. There is no reason to doubt any of the absolutely astounding things he has said. Every one of them will come to pass.
Section 6: Spiritual Vigilance (vs. 34-38)
The unexpected nature of Christ’s return and the end of history has been shown as a public event with visible signs (vv. 29–31) but paradoxically will also come as a “thief” (12:39; see also 1 Thess 5:2; 2 Pet 3:10; Rev 3:3; 16:19). The key is the need for spiritual vigilance and readiness. Those whose eyes are on the Lord and who walk with him will be prepared for the signs, and Christ’s return will not arrive for them like a thief. “Be careful” (prosechete) means “stay alert” and calls for a life of watchful readiness.
Jesus names three enemies of being prepared—carousing, drunkenness, and the anxieties of life. The first two describe a party lifestyle of the search for earthly pleasures. This could be expanded to a life in which every penny we earn is spent on ourselves. Statistics about giving to Christian ministries are appalling. I know of a fairly large church in an area with many young urban professionals where not one church member gave the equivalent of a tithe, and another where 85 percent of the members gave nothing for the year. These people will not be ready.
The same can be said for people who constantly worry about their earthly situations and spend far more time and energy on the cares of life than they do on serving and trusting the Lord. For them that day will “close on you suddenly like a trap,” and they will face divine judgment. The parables of Matthew 24–25 address this: the wicked servant of 24:48–51 will suffer eternal punishment; the bridesmaids who have no oil in 25:10–12 are not allowed into the messianic banquet; the man who buried his talent in 25:24–30 is thrown into outer darkness. It is absolutely essential that we all be vigilant and ready for Christ’s return.
The day of judgment “will come on all those who live on the face of the whole earth” (21:35). It will be universal—no one will escape (Jer 48:43; Rev 14:6). Believers as well as unbelievers will “give an account” to God (Heb 13:17). All will be saved on the basis of their faith in Christ, but they will be judged (or rewarded) on the basis of what they have done with their lives (Rev 20:13).
So the answer is clear: “Be always on the watch,” similar to the Scout Motto, Semper Paratus, “Always Prepared.” Constant spiritual vigilance is an essential characteristic of each and every Christ follower. The way we maintain that vigilance is the persevering prayer of 11:1–11 and 18:1–8—“Pray that you may be able to escape all that is about to happen, and that you may be able to stand before the Son of Man.” Persistent prayer is critical, for we cannot face our trials and overcome the world’s temptation without the empowering presence and help of Christ and the Holy Spirit. We are not strong enough in ourselves.
The prayer need is twofold. First, “escape” (ekpheugō) could mean “flee out of” (the literal) or miss the events of the last days (Rev 3:10), but it more likely means to “flee” the temptations of verse 35 and thus “escape” God’s wrath. Christ is calling for a life anchored in the security he provides. Second, when the Son of Man returns, we will “stand” before him. The Son of Man is eschatological Judge in 17:24, 26, 30; 18:8; and all will either be judged or rewarded for eternity. This is prayer for a life of perseverance, so that we may be able to stand before him in victory and joy and receive the reward for faithful service.
