Sermon Tone Analysis

Section 1: Destruction of the Temple (vs.

5-9)

As the Olivet Discourse begins, Jesus tells the disciples that the temple will be destroyed to the point that not one stone will be left unturned.

This prophecy shocks the disciples because the temple was a beautiful and exquisite building.

It is said that had it not been built by the Jews that it would have been one of the seven wonders of the world in ancient times.

It was larger than the Temple of Diana in Ephesus.

It took 83 years to remodel the Temple from 20 BC to 63 AD.

It was only complete for seven years before it was destroyed by the Romans in 70 AD.

In their shock, the disciples ask when this will take place.

They believe that the time of Jesus’ ascension to the throne of David will coincide with the destruction.

More on this aspect later.

The first sign that is given to when this will take place is that there will be those who will try to deceive them and lead them away from Christ even claiming to be him.

There will also be great wars that will break out among the nations.

The call here is that they must be vigilant because there will be pretenders who will come.

We see the rise of false teachers among Christians in the writings of Paul and in 1 John where he calls them “antichrists.”

Even in our day there are hundreds of cults that have sprung up teaching false doctrine particularly around Christ’s coming that have led many astray.

Section 2: Wars and Persecution to Come (vs.

10-19)

Luke: Verse by Verse (Jesus Warns of False Signs and Upheavals (21:8–11))

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.