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A.T. Robertson · Citado em PreceptAustin
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Robertson - The word anathēma (here only in the NT) is not to be confused with anathema from the same verb anatithēmi, but which came to mean a curse (Gal. 1:8+; Acts 23:14). So anathema came to mean devoted in a bad sense, anathēma in a good sense. Zodhiates adds the votive gifts "were dedicated to God for the honor of the people offering them as well as for God’s glory. Such offerings could be shields, chaplets, golden chains, and candlesticks. Such were and still are common in heathen temples. The same custom was imitated in the Jewish temple as even in some so–called Christian churches today (see note)." (E.g., the large cathedrals that are all through post-Christian Europe - see picture of a so called saint holding 2 eyeballs. One of her visitors has left a votive offering depicting eyes to indicate her affliction.). (Borrow The Complete Word Study Dictionary: New Testament) Wikipedia - votive offering is one or more objects displayed or deposited, without the intention of recovery or use, in a sacred place for broadly religious purposes. Such items are a feature of modern and ancient societies and are generally made in order to gain favor with supernatural forces. Luke 21:6 "As for these things which you are looking at, the days will come in which there will not be left one stone upon another which will not be torn down." KJV Luke 21:6 As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down. days will come in which there will not be left one stone upon another Luke 19:44-48; 1 Kings 9:7-9; 2 Chronicles 7:20-22; Isaiah 64:10,11; Jeremiah 7:11-14; Jeremiah 26:6,9,18; Lamentations 2:6-8; 4:1; 5:18; Ezekiel 7:20-22; Daniel 9:26,27; Micah 3:12; Zechariah 11:1; 14:2; Mt 24:2; Mark 13:2; Acts 6:13,14 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:5-24 Staying Sane When the Whole World Goes Crazy - Steven Cole Luke 21:5-7 Jesus’ Description of the Temple’s Destruction - John MacArthur Rocks left after Temple Destroyed JESUS DESCRIBES THE UNTHINKABLE FOR THE TEMPLE THOUGHT TO BE UNSINKABLE! Synoptic parallel accounts: Matthew 24:2+ And He said to them, “Do you not see all these things? Truly I say to you, not one stone here will be left upon another, which will not be torn down.” Mark 13:2+ And Jesus said to him, “Do you see these great buildings? Not one stone will be left upon another which will not be torn down.” The picture above represents stones from the Western Wall which testify to the veracity of Jesus' prophecy (cf "the stones cry out") fulfilled by Roman soldiers in 70 AD. Robertson adds that "Some of these stones at the southeastern and southwestern angles survive today and measure from twenty to forty feet long and weigh a hundred tons. Jesus had, of course, often observed them." As for these things which you are looking at - John Phillips labels Lk 21:5 as the "limited view of the crowd" and Lk 21:6-7 as the "larger view of the Christ." In Matthew and Mark Jesus began with a question "Do you see these great buildings?"" (Mk 13:2, cf Mt 24:2) Jesus does not generalize, but specifically addresses the beautiful Temple complex over which the disciples were marveling (see verb below which Jesus chose to describe their "looking"). In Matthew 24:2+ Jesus prefaces His warning with "Truly I say to you" where truly is Greek word "Amen" which when combined with "I say" emphasizes that what is being said is a solemn declaration of what is true. This exact phrase "Truly I say to you" (amen lego humin) is used 61 times, all in the Gospels and all by Jesus which makes for a lot of "solemn statements!" Truly I say - Matt. 6:2; Matt. 6:5; Matt. 6:16; Matt. 8:10; Matt. 10:15; Matt. 10:42; Matt. 11:11; Matt. 16:28; Matt. 18:3; Matt. 18:13; Matt. 18:18; Matt. 18:19; Matt. 19:23; Matt. 19:28; Matt. 21:21; Matt. 21:31; Matt. 23:36; Matt. 24:2; Matt. 24:34; Matt. 24:47; Matt. 25:12; Matt. 25:40; Matt. 25:45; Matt. 26:13; Matt. 26:21; Mk. 3:28; Mk. 8:12; Mk. 9:1; Mk. 9:41; Mk. 10:15; Mk. 10:29; Mk. 11:23; Mk. 12:43; Mk. 13:30; Mk. 14:18; Mk. 14:25; Lk. 4:24; Lk. 12:37; Lk. 18:17; Lk. 18:29; Lk. 21:32; Jn. 1:51; Jn. 5:19; Jn. 5:24; Jn. 5:25; Jn. 6:26; Jn. 6:32; Jn. 6:47; Jn. 6:53; Jn. 8:34; Jn. 8:51; Jn. 8:58; Jn. 10:1; Jn. 10:7; Jn. 12:24; Jn. 13:16; Jn. 13:20; Jn. 13:21; Jn. 14:12; Jn. 16:20; Jn. 16:23 You are looking at (2334)(theoreo from theaomai = to look at closely or attentively or contemplatively - even with a sense of wonder; cp theoros = a spectator; English = theater) means to observe with sustained attention, like a spectator looking with interest and attention to details often with the implication that what was observed was something unusual. As
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Robertson adds "Only the foundation stones remain." Torn down (2647)(kataluo from kata = down, intensifies luo = loosen, dissolve, demolish) means literally to loosen down (unloose) and then to utterly destroy or to overthrow completely. Kataluo was used literally of destroying, demolishing or dismantling an edifice even brick by brick (stone by stone)! Here of course it means to throw down the stones of the Temple so completely that not one would be left on another! Josephus, War VII. i. 1: “Caesar [Titus] ordered the whole city and the Temple to be razed to the ground.” Note that Jesus had given the nation of Israel a number of prior warnings (and of course the warning here in Luke 21 is only to the disciples, for He had finished warning the nation). Matthew and Mark record the warning of the fig tree that withered (Mt 21:19-20, Mk 11:14,20-21, not found in Luke), all three synoptists record the parable of the vineyard (Lk 20:16, Mt 21:40-41, Mk 12:9), and Mark and Luke record the condemnation of the religious leaders (Lk 20:47, Mark 12:40, cf Jesus' lament Mt 23:37-39) Recall that this is not Jesus' first warning prediction in the Gospel of Luke (but it would prove to be His final warning) for earlier he had recorded... O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it! “Behold, your house is left to you desolate; and I say to you, you will not see Me until the time comes when you say, ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’” (Luke 13:34-35-note, distinct from His similar warning - Mt 23:37-39) “The days will come upon you when your enemies will throw up a barricade against you, and surround you and hem you in on every side, and they will level you to the ground and your children within you, and they will not leave in you one stone upon another, because you did not recognize the time of your visitation.” (AND ALMOST LIKE HE WAS GIVING A PREVIEW OF "COMING ATTRACTIONS") Jesus entered the Temple (COURT OF THE GENTILES) and began to drive out those who were selling, (Lk 19:43-44-note) So while these prior pronouncements were that the Holy City would be destroyed, now He specifically mentions the destruction of the magnificent Temple. William Lane comments that "Paradoxically, the prophet Haggai had used the phrase “stone upon stone” in his appeal to the people to resume the work of rebuilding the Temple (Hag. 2:15). Now Jesus announces the approach of a day when utter devastation will overtake the city and the Temple will be systematically dismantled....Malachi 3:1–6-note had described the coming of the Lord to his Temple in the context of judgment for the refining and purifying of his people. In this context the destruction of the Temple in A.D. 70 is to be understood as the judgment of God upon the rebelliousness of his people, and not simply the response of Imperial Rome to insurrection." (Ibid) Stein - All too often one is enamored with the technical and artistic beauty of an object and is not aware of the spiritual poverty, blindness, and even evil that may underlie it. Jesus saw the latter and not so much the physical beauty of the temple. (NAC) ESV Study Bible on Luke 21:5-24 - Most of this material is found also in Mark, but (assuming that Luke built on Mark’s account) Luke has added Lujke 21:12, 15, 18, 20–22, 23–26a, 28. As is also the case earlier in Luke (cf. Lk 17:22; 19:43–44), the destruction of Jerusalem in A.D. 70 is used by Jesus as a pattern or a “type” (a typological example) that points to the ultimate destruction that will come at the end of the age when Christ returns. Luke 21:7 They questioned Him, saying, "Teacher, when therefore will these things happen? And what will be the sign when these things are about to take place?" KJV Luke 21:7 And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Teacher, when therefore will these things happen Luke 21:32; Daniel 12:6,8; Mt 24:3; Mark 13:3,4; John 21:21,22; Acts 1:6,7 what will be the sign when these things are about to take place Luke 21:20,21,27,28; Mt 24:15,16; Mark 13:14 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:5-24 Staying Sane When the Whole World Goes Crazy - Steven Cole Luke 21:5-7 Jesus’ Description of the Temple’s Destruction - John MacArthur LUKE'S VERSION OF THE OLIVET DISCOURSE The synoptic passages add some additional insights: Matthew 24:3 As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?” Mark 13:3-4 As He was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew were questioning Him privately,“Tell us, when will these things be, and what will be the sign when all these things are going to be fulfilled?” IMPORTANT NOTE: At the outset the reader needs to make a decision in regard to their approach to the interpretation of the Olivet Discourse. There are two main choices: (1) Jesus' prophecies were all perfectly fulfilled in 70 A D which would be equivalent to a preterist interpretation. In other words, this interpretation sees all the events as historically fulfilled. (2) Jesus' prophecies have a near and far fulfillment. In other words there is a near fulfillment in 70 A D and there will be a final fulfillment at the end of this age immediately preceding Jesus' Second Coming. The comments you are reading take the latter approach, as this approach fits best with a literal reading of the Scriptures. Note that Luke's version focuses more on the near fulfillment than do the other two synoptic versions, especially Matthews version (Mt 24:1-51-verse by verse commentary). Comment - For more discussion on how these "general signs" in Luke 21:8-19 have been variously interpreted see introductory notes on Luke 21:8 It is worth noting that even esteemed preachers like C H Spurgeon (not a dispensationalist) recognized the destruction of the Temple in 70 A D did not fulfill Jesus' prophecies in the Olivet Discourse, writing that “We must regard the siege of Jerusalem and the destruction of the temple as being a kind of rehearsal of what is yet to be.” (Amen to that word from the Prince of Preachers!) (Bold font added) Matthew Poole (1624–1679) a respected English Nonconformist expositor (not a dispensationalist) wrote that "Most divines think that God in the destruction of Jerusalem intended to give a specimen of the general conflagration, and ruin of the world at the last day; so as the signs of the same kind with those seen before Jerusalem was destroyed, shall be seen before the great and terrible day of our Lord’s coming to judge the world.” (And again "Amen" to the interpretation which results when one simply and literally reads the text!) They questioned Him, saying - Luke does not tell us where this takes place but comparing with the other 2 accounts it is clear that they asked their question while Jesus "was sitting on the Mount of Olives opposite the temple." Recall as He came out of the Temple, He would have descended down the slope into the Kidron Valley and then up again to the Mount of Olives where one has a panoramic view of the Temple and the entire city of Jerusalem (see schematic diagram above). Luke's account does not identify the "they" but Matthew 24:3 says "the disciples came to Him privately" and Mk 13:3 reveals these disciples were "Peter and James and John and Andrew." As J
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Robertson - Jesus has just said that some they will put to death. Hence it is spiritual safety here promised such as Paul claimed about death in Phil. 1:21-note" ("For to me, to live is Christ and to die is gain.") Ivor Powell comments that "Lk 21:16 and Lk 21:18 appear to be at variance. If some of the disciples were to be slain, how could it be said that not a hair of their heads would perish? The Lord surely was indicating that whilst the outward man would perish, the inward man would be renewed day by day. Although Satan might win a temporary battle, the war would be won by God. Some Christian soldiers would die on the battlefield, but in a deeper sense none would suffer irreparable loss (ED: WHICH IS THE MAIN SENSE OF THE GREEK WORD FOR "PERISH") for they rested in the hand of God. With this assurance filling their souls they were not to be worried about anything. Throughout times of betrayal, God would be faithful; He would be their refuge and strength. When testimony was needed, the Holy Spirit would suggest the words to be uttered, and if they were called to pass through the valley of the shadow of death, they would not be alone, for God would lead them out of the shadows into the eternal sunlight of a new world." (Luke Commentary) John
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Robertson says commenting on "must take place first" -- "It is so easy to forget this and to insist that the end is “immediately” in spite of Christ’s explicit denial here." Must (present tense - continually)(1163)(dei from deo = to bind objects together) refers to what is not optional but needful (binding) out of intrinsic necessity or inevitability. These things are inevitable! One interpretation is that they must occur because that is what the sovereign God has decreed and all of "history" is in His hands. Yes, He allows personal choices, but mysteriously and powerfully He will bring all of the events of History to His desired end. As someone has said "History" is His Story! Hiebert clarifies that "These national convulsions have not been preordained by divine decree but arise as the inevitable consequences of human depravity. They are the natural results of human nature separated from God and ruled by self-interest. They are divinely permitted as part of God’s eschatological program for this world, which includes judgment as well as salvation." (Gospel of Mark - Expositional Commentary) Lowery adds that "The world is a chaotic place. It is the (necessary) consequence of living in a fallen world. Disciples should not think that human or natural disasters, however tragic, signal the end. These are but the prelude to a truly catastrophic finale (Mt 24:21-note). Disciples must keep their balance and stay faithful." THE END OF THIS AGE But the end (telos) does not follow immediately (eutheos) - What is Jesus saying? Jesus' is saying we can know (1) there will be tumultuous, disturbing events before the end (2) some time will also pass before the end comes (not...immediately). And to reiterate Jesus especially wants us to understand that these things (such as disturbances) are not signs of the immediate end of this age. The end (telos) - Note that "end" is preceded in Greek by the definite article "the" (to telos) which identifies this as not just an "end" in general, but as a specific, definitive end. It means the very end. Jesus is addressing the disciples' question "what will be the sign of Your coming, and of the end (sunteleia related to telos) of the age?” (Mt 24:3+) Notice also that (contrary to what a number of writers suggest) Jesus is not speaking of the "end" of the Temple nor of the end of the world, but of the end of the age. Hiebert adds that "The end is the eschatological goal of history, the final establishment of God’s kingdom on earth." (Ibid) The end - Jesus will give a clear, unmistakable visual event in Mt 24:15+ that will mark the beginning of the end of the age. He does not want His disciples to be misled or frightened by these tumultuous events. It reminds me of folks who during WWII said that Hitler was the Antichrist. While he certain manifested the spirit of antichrist in slaughtering millions of Jews, he was not the Antichrist because the abomination of desolation in Mt 24:15+ (and 2Th 2:2-4+) had not yet occurred. In fact there was no Temple (holy place) in Jerusalem in which one could have even stood during World War II. Had these individuals known what Jesus had taught, they would have realized Hitler could not possibly have been the Antichrist. One of the greatest dangers in interpreting eschatology is to use the newspaper to guide one's interpretation! J
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Robertson on pagis - Paul uses it several times of the devil's snares for preachers (1 Tim. 3:7; 2 Tim. 2:26). Pagis - 5x - Lk. 21:34; Rom. 11:9; 1 Tim. 3:7; 1 Tim. 6:9; 2 Tim. 2:26 Friberg on pagis - (1) literally, anything that catches and holds fast snare, trap, noose, net (Lk 21.35); (2) metaphorically; (a) used in Ro 11.9 of a false sense of security that leads to a sudden and unexpected judgment pitfall, concealed danger, source of error; (b) as a stratagem of the devil for gaining control deceitful trick, entanglement (1Ti 3.7); (3) figuratively, as any allurement to wrongdoing enticement, temptation, attraction (1Ti 6.9) (Borrow Analytical Lexicon of the Greek New Testament) NET Note on like a trap - The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words "like a trap" at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words "like a trap" are placed at the beginning of v. 35. This does not affect the meaning. The day of the Son's return is clearly a truth that the Spirit deems to be of highest import and priority. Why do I say that? For every prophecy on the first coming of Christ, there are 8 on Christ’s second coming! ONE IN EVERY 30 NT VERSES REFER TO THE SECOND COMING! - More than a fourth of the Bible is predictive prophecy. Approximately one-third of it has yet to be fulfilled. Both the Old and New Testaments are full of promises about the return of Jesus Christ. Over 1,800 references appear in the Old Testament, and 17 Old Testament books give prominence to this theme. Of the 260 chapters in the New Testament, there are more than 300 references to the Lord’s return – one out of every 30 verses. Twenty-three of the twenty-seven New Testament books refer to this great event. Three of the four other books are single-chapter letters written to individuals concerning a particular subject, and the fourth is Galatians, which does imply Christ’s coming again. For every prophecy on the first coming of Christ, there are 8 on Christ’s second coming. George Sweeting Repeated Promises Of Coming - Both the Old and New Testaments are filled with promises of the Second Coming of Christ. There are 1,845 references to it in the Old Testament, and a total of seventeen Old Testament books give it prominence. Of the 260 chapters in the entire New Testament, there are 318 references to the Second Coming, or one out of 30 verses. Twenty-three of the 27 New Testament books refer to this great event. The four missing books include three which are single-chapter letters written to individual persons on a particular subject, and the fourth is Galatians which does imply Christ’s coming again. For every prophecy on the First Coming of Christ, there are 8 on Christ’s Second Coming. - Paul Lee Tan (presumably he is quoting Sweeting above) J C
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Robertson - This means to be sleepless and so keep awake and be ready is the pith of Christ's warning. Times (2540)(kairos) in this context refers to all points of time, past, present, or future time, those times marked by suitableness season, (favorable) time, opportunity (2 Cor 6.2). Jesus is saying that all times are the season for prayer, but is especially referring to the "last season," on earth preceding His return. LOOK OUT! LOOK UP! Praying (deomai) that you may have strength (katischuo) to escape (ekpheugo) all these things that are about to take place - Praying is present tense calling for continual prayer (and/or an attitude that is ready to pray at all times), which calls for continual depend on the Holy Spirit. Recall the context -- Jesus is speaking of the last days, specifically the "last of the last days," the days that precede the DAY of His true "triumphal entry." Paul warned "that in the last days difficult (hard to bear, troublesome, perilous, violent dangerous, savage) times (kairos) will come." (2Ti 3:1+). The last days will require Spirit energized perseverance in prayer, continually seeking God's face that we might remain sober minded and alert. Continually praying will give spiritual strength so that we may escape all these things that are about to take place. Perseverance in prayer will enable perseverance in persecution, "so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. (1Jn 2:28+) Paul linked the verb agrupneo and the cognate of deomai (deesis) in his exhortation to the saints at Ephesus in the context of (1) being Spirit filled (Eph 5:18+) and (2) aware of ongoing spiritual warfare and the need to "fight on one's knees!" Imagine the "spiritual warfare" in the last of the last days! Prayer will need to be a priority! With all prayer and petition (deesis) pray at all times in the Spirit (THE ONLY WAY TO PRAY "IN THE SPIRIT" IS TO BE FILLED WITH THE SPIRIT!), and with this in view, be on the alert (agrupneo) with all perseverance and petition (deesis) for all the saints, (Ephesians 6:18+) Related Resource: Praying in the Spirit Praying (beseeching, begging) (1189)(deomai from deo = to bind) means to ask for something with the sense of pleading, beseeching or begging and with a sense of urgency and a presumed need. When used in the context of prayer deomai means to make petition,to implore (pray for earnestly) and emphasizes the existence of a need. Deomai is a strong way to ask for something - a leper imploring Jesus to heal him (Lk 5:12), a father's desperate plea to Jesus to cast a demon out of his son (Lk 9:38). Saints in the end time before Jesus returns will have a similar need, because the magnitude of the evil in these days will be "palpable!" All of Luke's uses of deomai - Lk. 5:12; Lk. 8:28; Lk. 8:38; Lk. 9:38; Lk. 9:40; Lk. 10:2; Lk. 21:36; Lk. 22:32; Acts 4:31; Acts 8:22; Acts 8:24; Acts 8:34; Acts 10:2; Acts 21:39; Acts 26:3 John