Lucas 21
R.C.H. Lenski · Citado em PreceptAustin
Lucas 21
Lenski comments that Jesus use of truly expresses "profound solemnity, using His well-known seal for verity and authority." (The Interpretation of St. Matthew's Gospel) Truly I say - As alluded to above, truly emphasizes that what follows is important. The Greek verb is lego and is in the present tense, implying this is something Jesus is continually saying. Norman Crawford emphasizes the importance of Jesus prediction that ALL things would take place - "This generation shall not pass away" is difficult and has been interpreted in different ways. Those (ED: e.g., preterists) who limit the entire teaching to the historical destruction of Jerusalem (AD 70) insist that it means that the generation then living would be alive when the city was destroyed. The problem this creates is that the Lord said "ALL" would be fulfilled. It is not possible to suppose that Lk 21:25-27 were fulfilled then. Even if we could accept this meaning, the difficulty of Matt 24:34 and Mark 13:30 (ED: BOTH HAVE "ALL") would remain. (What the Bible Teaches: Luke ) This generation (1074)(genea gives us our English genealogy) literally refers to those descended from a common ancestor and in this sense refers to a race, a clan or descendants. For a more in depth discussion click genea. "THIS GENERATION" TO WHICH GENERATION DOES JESUS REFER? This generation will not pass away - This same description is found in Matthew 24:34 and the following explanation is adapted from the comments on the Matthew passage. If one interprets Mt 24:15-29 literally, it is clear that these events are yet future. The abomination of desolation which marks the beginning of the one of a kind great tribulation did not occur in 70 AD (see Mt 24:15 Commentary), so it is clear that Jesus was not referring to the generation who was alive at the time He spoke the Olivet Discourse. Preterists use "this generation" to support their premise that we have already experienced the abomination of desolation standing in the holy place and the world has already experienced a unique, never to be repeated time of tribulation (see Mt 24:21 Commentary) which is a most illogical deduction! It follows that the preterists are forced to say that "this generation" cannot refer to a future generation. They are in effect "reasoning backwards" and using their interpretation of "this generation" to support their misinterpretation of Mt 24:15ff. But given that "this generation" is clearly not the generation alive (assuming a literal interpretation) when Jesus spoke, then what is the interpretation of Luke 21:32 and Matthew 24:34? While many interpretations have been proposed (see analysis of each interpretation), the two most reasonable interpretations of "this generation" are: (1) Jesus was using "this generation" to refer to the people who are living at the time of the Tribulation and witness all the signs Jesus had described. "The simple and most reasonable interpretation that the leaves of the fig tree represent the birth pains and the other signs of His coming Jesus has mentioned in this chapter and that this generation refers to the people living at the end time who will view those signs." (John MacArthur)
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Lenski says "The friendship of Jesus means the enmity of the world." Lenski on because of My Name - This signifies more than merely the personal names "Jesus," "Christ," etc.; it includes all by which He is known. Hence in phrases such as this "Name" is equivalent to "revelation." Men will in dislike and opposition turn against everything that reveals Christ and makes Him known. The implication in "Name" is that the apostles and those who succeed them will always proclaim this "Hame" or revelation and will thus arouse the hatred. In the Acts the persecutors avoid even pronouncing the Name Jesus wherever possible. (ED: IN OUR CULTURE THE NAME "JESUS" OR "CHRIST" IS SULLIED FREQUENTLY BY UNBELIEVERS IN CONVERSATION, ON TV AND IN MOVIES WHERE IT IS USED AS A CURSE WORD!) Will be hated (3404)(miseo from misos = hatred) means to dislike strongly, to have a strong aversion to or to detest, all of these representing expressions of hostility of one person (or group) toward another (Mt 5:43, Lk 6:27, et al). Specifically the hatred can be directed toward God (Lk 1:71). The majority of the NT uses of miseo convey the literal meaning of animosity towards God, people or particular attitudes. Luke's uses of miseo - Lk. 1:71; Lk. 6:22; Lk. 6:27; Lk. 14:26; Lk. 16:13; Lk. 19:14; Lk. 21:17 When we realize we are hated because of His Name, we need to recall Jesus' words He spoke earlier in Luke “Blessed (makarios = fully satisfied independent of the circumstances) are you when men hate you, and ostracize you, and insult you, and scorn your name as evil, for the sake of the Son of Man. (Lk. 6:22-note) Luke 21:18 "Yet not a hair of your head will perish KJV Luke 21:18 But there shall not an hair of your head perish. Luke 12:7; 1 Samuel 14:45; 25:29; 2 Samuel 14:11; Mt 10:30; Acts 27:34 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:5-24 Staying Sane When the Whole World Goes Crazy - Steven Cole Luke 21:12-19 The Persecution and Endurance of Christians, Part 1 - John MacArthur Luke 21:12-19 The Persecution and Endurance of Christians, Part 2 - John MacArthur Luke 21:18-19 The Undying Faith of Christians Facing Death - John MacArthur A PARADOXICAL PROMISE Paradoxical means something seemingly contradictory but nonetheless possibly true. It describes a situation or statement which seems impossible or is difficult to understand because it contains two opposite facts or characteristics. In the Olivet Discourse, Luke alone records this paradoxical promise by Jesus to the disciples, paradoxical in light of the previous promise that some will be put to death! Can you put yourself in the sandals of the disciples who were just informed by Jesus that some would be put to death (Lk 21:16). How would you feel is someone told you that you might soon be killed? So now Jesus makes a statement which in context, at first glance, seems to make little sense. He had just stated some would be killed and now He says not even a hair would perish. He is giving them a word of encouragement. He is assuring them that their salvation is secure and will not be lost. The ESV Study Bible adds that "This was not a promise for the preservation of their physical lives, but a guarantee that they would suffer no eternal loss. God Himself sovereignly preserves His own." A T
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Lenski notes that historical records say there were "Thirteen trumpet-shaped, metal receptacles (shapharoth), each marked with a Hebrew letter, stood in the court of the women to receive the gifts of the worshipers for the benefit of the Temple and for the Temple tax. The singular , the gazophulakion, "the treasury," may refer to all of them. (The Interpretation of St. Luke's Gospel) Zodhiates - Among the Jews this was the sacred treasury kept in one of the courts of the temple (Neh. 10:37, 38; 13:4, 5, 7, 8; Esth. 3:9). According to the Talmudists, the treasury was in the court of the women where stood thirteen chests, called from their shape "trumpets," into which the Jews cast their offerings (Ex. 30:13f.) (The Complete Word Study Dictionary – New Testament) Gilbrant - In the Septuagint the term most frequently refers to the treasury in the Jerusalem temple to which tithes and firstfruits were brought (2 Kings 23:11; Nehemiah 10:38; 12:44; 13:4,8). It was also used of the royal treasury of King Ahasuerus (Xerxes) in Esther 3:9. These two uses for sacred or royal treasuries are also paralleled in the Apocrypha (e.g., 1 Maccabees 3:28; 14:49). In the New Testament gazophulakion refers not to an inner chamber where valuable items or agricultural offerings were stored but to an open area with contribution boxes in Herod’s temple where worshipers could give monetary offerings. (The Complete Biblical Library Greek-English Dictionary) Gazophulakion - 22x in 22v in the Septuagint - 2 Ki. 23:11; Ezr. 10:6; Neh. 3:30; Neh. 10:37; Neh. 10:38; Neh. 12:44; Neh. 13:4; Neh. 13:5; Neh. 13:7; Neh. 13:8; Neh. 13:9; Est. 3:9 Luke 21:2 And He saw a poor widow putting in two small copper coins. KJV Luke 21:2 And he saw also a certain poor widow casting in thither two mites. two small copper coins Mark 12:42; Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:1-4 Abusing the Poor - John MacArthur Related Passage: James 1:27 Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world. James Tissot - The Widow's Mite Notice that Tissot adds to the Scripture by painting this scene with the woman carrying a child on her arm. The point is that we should never get our truth about God from art forms, but only from the Word of Truth. There is a contrast in the previous passages between those who take (and are condemned in Lk 20:47) and those who give (poor widow with no judgment pro or con made except to quantify her giving). It is difficult in any age to be a widow. There are fewer situations more tragic than the death of one's lifelong spouse. But to be a widow in Jesus' day was especially difficult. And to be poor (which was the case with most widows) was a situation in which there was little hope. Widows had little financial recourse and a poor widow was often reduced to begging. And He saw a poor widow putting in two small copper coins - Mark 12:42 explains that these two coins "amount to a cent." This was the smallest offering that it was legal to give. She was unaware Jesus was watching (as best we can tell from the text). You had to strain to hear the faint, “Plink, plink.” Lenski - This was not a guess but an exercise of that supernatural knowledge which Jesus always employed wherever he needed it for his work. Let us remember, too, that God always has a special eye on widows and on orphans, and so Jesus does here also. (Ibid) Gotquestions make an interesting comment that "God sees what man overlooks. The big gifts in the temple were surely noticed by people; that’s probably what the disciples were watching. But Jesus saw what no one else did: He saw the humble gift of a poor widow. This was the gift that Jesus thought worthy of comment; this was the gift that the disciples needed to be aware of. The other gifts in the treasury that day made a lot of noise as they jingled into the receptacles, but the widow’s mites were heard in heaven (ED: OR MORE ACCURATELY WERE SEEN BY THE LORD OF HEAVEN AND EARTH)." (Ref) Steven Cole who I think is an outstanding expositor seems to venture a conclusion that seems to be difficult to support by simply observing what the text says. Cole (whose expositions I frequently recommend because they are excellent and "Bibliocentric") comments that "She didn’t know Jesus was watching her until she got to heaven, where she was richly rewarded. He not only knew how much she gave, but in His omniscience, He even knew that it was all she had to live on." I am having difficulty placing her definitively in heaven based solely on observation of the text. The question is does the text of Luke 21:1-4 allow us to state dogmatically that this woman was a genuine believer in Jesus Christ (which would have to be the case for her to get "to heaven where she" will be "richly rewarded."). Cole's interpretation of the state of her salvation is one a number of commentators also voice. Haddon Robinson, was one of the more respected expositors of our age, and commented that “The gold-medal giver in the New Testament turns out to be a woman who contributed less than a nickel” (Leadership [Fall, 1989], p. 93). In point of fact, in one sense he is absolutely correct, because she gave it ALL! It would be impossible to "out give" her! But he seems to imply that she has set the gold standard for giving gold, so to speak! But is that really what Jesus is teaching us in this text? Bock has an interesting comment noting that "This is Luke’s fourth “silent” example (the woman who anoints Jesus, Mary, and Lazarus). She says nothing, but her actions speak volumes. On widows, see the exegesis of Luke 18:3+. Luke has much to say about widows and the poor (Luke 2:37; 4:25–26; 7:12; 21:1–4; Acts 6:1–7; 9:39). (See Luke Baker Exegetical Commentary) THOUGHT - Jesus is always watching when we give (whether our time, our talents, our treasures), ever examining our motives (our reasons for doing something, especially reasons that are hidden or not obvious to others or even to ourselves!) which one day will be revealed. Paul writes in a passage that always deeply convicts me "Therefore do not go on passing judgment (present imperative with a negative) before the time, [but wait] until the Lord comes who will both bring to light the things hidden in the darkness and disclose (phaneroo - make visible what has been hidden) the motives (boule = an inward thought process leading toward a decision) of men’s hearts; and then each man’s praise will come to him from God." (1 Cor 4:5+). This begs the question - Why do you (I) do what you (I) do in the area of ministry? It is a searching question, we must continually keep in mind, and seeking God's help as in Psalm 139:23-24. Kent Hughes is normally a careful expositor but clearly draws a dogmatic conclusion that the widow's "motivation for such giving could only be love. There is no other explanation. She (not the religious leaders) was living out the Shema, loving God with all she was and had." However, as we have stated, Jesus does not actually comment on her motive for giving and in verse 4 simply quantifies her giving (so to speak) or the proportion of her giving. Note also that He neither affirms her proportional giving (e.g., "This is wonderful!") nor does He endorse that manner of giving as what His disciples should practice (remember He is speaking now to the disciples - Mk 12:43+). Poor (3998)(penichros from penes = one who works for a living) describes a person who is miserably poor, very poor, needy, wretched. The only NT use is in Luke 22:2. There are three uses in the Septuagint. Exodus 22:24+ If you lend money to My people, to the poor among you, you are not to act as a creditor to him; you shall not charge him interest. Proverbs 28:15 Like a roaring lion and a rushing bear Is a wicked ruler over a poor people. Proverbs 29:7 The righteous is concerned for the rights of the poor, The wicked does not understand such concern. Comment: This passage flies in the face of the self-righteous Scribes and Pharisees in Luke 20:47-note! In the parallel passage in Mark 12:42 the word for poor is ptochos (from ptosso = crouch, cringe, cower down or hide oneself for fear) gives us a picture of one crouching and cowering like a beggar with a tin cup to receive the pennies dropped in! These people were so poor that they were unable to meet their basic needs and were forced to depend on others or on society. What a picture of this poor widow! Gilbrant - Penichros, sometimes spelled pentichros, is an adjective meaning “poor” or “needy.” Homer (Odyssey 3.348) used the adjective to describe the needy who were without clothes (cf. Liddell-Scott). Penichros is used three times in the Septuagint to describe the needy who had to borrow money to live (Exodus 22:25). Proverbs 29:7 also uses the term to compare the deeds of the righteous and unrighteous. The righteous judges rightly for the poor. (Complete Biblical Library) Widow (5503)(chera = feminine of cheros = bereft of one's spouse) means bereaved as would be a widow whose husband had died. The idea of neediness is often associated with chera, and it is also often linked with orphans (Mt 23:14; Mk 12:40, 42-44). Putting it two small copper coins - The verb is ballo for casting or throwing something. Bock - There is no need to appeal to Jesus’ supernatural knowledge (as do Plummer 1896: 475 and Arndt 1956: 415–16) (ED: BOCK IS MAKING ASSUMPTIONS SO IT STILL COULD BE SUPERNATURAL): if gazophulakion is the treasury then the amount of the contribution might have been (ED: "MIGHT OF" IS NOT DEFINITIVE) announced; if it is a receptacle in the temple courtyard, then one could recognize the coins by their size. (ED: AGAIN SAME POINT - THIS IS SURELY SUPERNATURAL BECAUSE JESUS KNOWS THIS IS ALL SHE HAS TO LIVE ON!) (Comment: Another sources says "Gifts were brought for various reasons, and the one making the offering declared the amount and purp. to the priest; in this way it was possible to know how much various people brought.") Related Resource: What does Jesus want us to learn from what He said about the widow's mite? Torrey's Topical Textbook Widows American Tract Society Widow Bridgeway Bible Dictionary Widow Baker Evangelical Dictionary Widow Easton's Bible Dictionary Widows Fausset Bible Dictionary Widow Holman Bible Dictionary Poor, Orphan, Widow Hastings' Dictionary of the Bible Widow Hastings' Dictionary of the NT Widow Widows Smith Bible Dictionary Widow International Standard Bible Encyclopedia Widow McClintock and Strong's Bible Encyclopedia Widow The Jewish Encyclopedia Widow Should we tithe off our gross or net income? How can I become a more cheerful giver? What is the difference between tithes and offerings? What was the firstfruits offering? Should Christians give a firstfruits offering today? If you have a lot of debt, can you temporarily stop tithing while paying off the debt? Mark's parallel has more detail than Luke's version... And He sat down opposite the treasury, and began observing (theoreo in the imperfect tense) how the people were putting money (chalkos) into the treasury; and many rich people were putting in large sums. (Mark 12:41) Comment: NASB adds the word "how" which is not in the most other translations. The word how gives a slight misconception for how means in what way or manner (e.g., were they smiling or frowning when they tossed in their coins, etc). While Jesus in His omniscience undoubtedly did assess the manner and motive of their casting, the more literal sense is that He was simply watching them toss their coins in the receptacles. Adam
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Lenski - This widow "threw in there two lepta," which were called so from their smallness, each was an eighth of an assarion, the two making a quadrans, about the fourth of a cent in value. Bengel remarks that she might have retained one of the two lepta. She has been judged by worldly wisdom which declares that she should have kept the money for her support, and that, as far as the Temple was concerned, her gift amounted to nothing. (Ibid) Small copper coins (3016)(leptos from from leptós = thin) means something scaled down or light, a small coin, mite. Leptos denotes a small Jewish coin which is the only Jewish coin mentioned in the New Testament. Only in Mk. 12:42; Lk. 12:59; Lk. 21:2. Used in Genesis of Pharaoh's dream of gaunt cows and thin ears of corn (Ge. 41:3-4; 41:6-7, et al). "Ellis (1974: 239) computes the value (OF LEPTOS) as one one-hundredth of a denarius, thus one one-hundredth of the average daily wage—a very small sum indeed!" (Bock) Zodhiates writes that leptos was "the smallest coin in use among the Jews, equal to half a kodrántēs <2835>, a farthing which was the eighth part of an assarion, a Roman coin (Mark 12:42; Luke 12:59; 21:2). The value of the widow's gift (Mark 12:42) was little more than a farthing. The fact that it consisted of two tiny coins—a fact which is obscured by our careless referral to "the widow's mite"—is full of significance. She might have kept back one, but in spite of her penury she cast in all that she had. (Borrow The Complete Word Study Dictionary: New Testament) Gilbrant - The word lepton (neuter of leptos) is the noun form of the verb leipō which means “to strip or peel bark off a tree.” The usual result of peeling bark off trees was small, thin pieces of bark, and hence the noun form meant “thin,” “small,” and many other synonyms of the same. (Complete Biblical Library) Liddell-Scott - leptos - 1. peeled, husked, threshed out, Il. 2. fine, small, of dust, ashes, etc.. 3. thin, fine, delicate, of cloth, thread, etc., Hom., Eur. 4. of the human figure, thin, lean, meagre, Ar., Xen.: also slender, taper, Plat. 5. of space, like stenos, strait, narrow, Od.; in a thin line, Xen. 6. generally, small, weak, impotent, faint traces, Xen.; small cattle, i.e. sheep and goats, Hdt.; small craft, Id., etc. 7. light, slight, of sounds, Aesch. light breezes, Eur. 8. of wine, light, Luc. II. metaph. fine, subtle, refined Leptos - 28x in 26v in the Septuagint - Ge. 41:3-4 ("gaunt" cows); Ge. 41:6-7 ("thin" ears); Gen. 41:7; Gen. 41:19; Gen. 41:20; Gen. 41:23; Gen. 41:24; Gen. 41:27; Exod. 16:14; Exod. 30:7; Exod. 30:36 - lean (of meat) ; Exod. 32:20; Lev. 13:30 - fine, powdery; Lev. 16:12; Deut. 9:21; 1 Ki. 19:12; 2 Chr. 34:7; Isa. 27:9; Isa. 30:14; Isa. 30:22; Jer. 51:34; Dan. 2:35; Leon
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Lenski - It is the quality that makes a gift more or less in Jesus' eyes....Gifts that are given out of our superfluous income and gifts that are given out of want and necessity are not on the same level. To give the latter requires much more in our hearts than to give the former....No man lives by the bread he is able to buy; millionaires die as did Dives with his tables loaded—not only beggars like Lazarus. We live only by the word that goes forth out of God's mouth, by his will that is expressed in that word. When this widow gave all the living she had she gave herself completely into the hands of God. Her last act with the final bit of her living was an act of worship in true faith that now looked only unto God who cares for the destitute who trust in him. Did the widow starve? I do not think so. But let us not overdraw the picture. She has been pictured as going home with a heart singing with joy. Let us rather say that she was ready to starve if that were God's will. She was ready to accept that from the God she trusted. And if God did not let her starve, she took what he sent her as being sent only by him. To live thus and to give thus with such a faith means to earn the highest commendation of Jesus. (See The Interpretation of St. Luke's Gospel) Life Application Commentary - She gave everything and trusted God to care for her. Jesus wanted the disciples to see this lesson in total surrender of self, commitment to God, and willingness to trust in God’s provision. (See Life Application New Testament Commentary) David
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Lenski - To be arrested and haled before judges low or high is enough to upset anyone. Aside from the shame, fear, and other conflicting emotions, the trial itself and the matter of their defense would cause terrible anxiety to the apostles and to other heralds of the gospel. Their anxiety would not, however, concern itself merely with the manner in which they might defend themselves and escape the infliction of penalties, their anxiety would be concerned chiefly with the honor of Christ and the gospel, that in the midst of their mental confusion, by mistakes, weakness, ignorance, or other handicaps they might injure the Lord's cause. After spending one or more sleepless nights in a foul cell, and having no advocate at their side, in what condition would they be to do justice to the gospel? "Stop worrying what you shall utter!" contemplates and meets this situation....The clause introduced by "for" (gar) explains what this divine gift in the hour of need really means: "for you are not the ones making utterance but the Holy Spirit," i.e., in reality not you, but in reality He. (The Interpretation of St. Mark's Gospel) So (oun) - means therefore and is a term of conclusion. What is Jesus concluding? Or why is He drawing a conclusion? What has He just described? Persecution from Jews. Persecution from Gentiles. And then He stated that it would lead to their opportunity to give a testimony, even to be a martyr if that is what God calls one to be to authenticate their testimony. And so the temptation is to fear what men might do to us and how we might respond to persecution if it affected us personally. So Jesus gives words of comfort and encouragement to His little band of eleven men (and to all disciples through the subsequent 2000 years) that God's grace would provide for them in their hour of testing. And so Jesus begins by calling us to make up your minds or better to determine or resolve in your heart how to respond to persecution. This reminds me of the response of young Daniel captive in Babylon and chosen out of the Jewish populace to be in effect "brain washed" with Babylonian culture and education, etc. And how do young Daniel respond? He responded with a declaration that literally set his course of a godly testimony in the midst of 3 pagan regimes for the next 70-80 years of his life! And so Daniel records... But Daniel made up his mind that he would not defile himself with the king’s choice food or with the wine which he drank; so he sought permission from the commander of the officials that he might not defile himself. (Daniel 1:8+) Make up your minds not to prepare beforehand to defend yourselves- The KJV has "settle it in your hearts" which is an excellent literal translation. The heart is the "control center" so it all begins there. That's what Solomon said "Watch over your heart with all diligence, For from it flow the springs of life." (Pr 4:23-note) Minds (literally - hearts)(2588)(kardia) referring to the heart as the center and source of our whole inner life, the source and seat of functions of soul and spirit in the emotional life (Acts 2:26), the volitional life (2 Cor 9:7) and the rational life (Acts 7:23) (From Friberg Borrow Analytical Lexicon of the Greek New Testament) To prepare beforehand (4304)(promeletao from pro = before + meletao = practice, study) means to premeditate, to practice (a speech) beforehand, of a court defense to prepare beforehand. BDAG has "to prepare beforehand by giving careful thought and attention." NET Note says "This term could refer to rehearsing a speech or a dance." To defend (626)(apologeomai from apo = from + logos = speech) literally means, “to talk one’s self off from" and thus to speak in one's own defense, defend oneself. BDAG - "to speak in one’s own defense against charges presumed to be false," Apologia was a technical word used in the Greek law courts and was used of an attorney who talked his client off from a charge preferred against him. In short it refers to a speech given in defense. All uses of apologeomai (most by Luke) - Lk. 12:11; Lk. 21:14; Acts 19:33; Acts 24:10; Acts 25:8; Acts 26:1; Acts 26:2; Acts 26:24; Rom. 2:15; 2 Co. 12:19 The English word “apologetics” comes from the Gr. word here translated “defense.” Our English word apology originally did not mean “to say I am sorry” but actually referred to “a defense presented in court.” Apologetics is the branch of theology that deals with the defense of the faith. Every Christian should be able to give a reasoned defense of his hope in Christ, especially in hopeless situations. A crisis creates the opportunity for witness when a believer behaves with faith and hope, because the unbelievers will then sit up and take notice. Luke 21:15 for I will give you utterance and wisdom which none of your opponents will be able to resist or refute. BGT Luke 21:15 ἐγὼ γὰρ δώσω ὑμῖν στόμα καὶ σοφίαν ᾗ οὐ δυνήσονται ἀντιστῆναι ἢ ἀντειπεῖν ἅπαντες οἱ ἀντικείμενοι ὑμῖν. KJV Luke 21:15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. NET Luke 21:15 For I will give you the words along with the wisdom that none of your adversaries will be able to withstand or contradict. CSB Luke 21:15 for I will give you such words and a wisdom that none of your adversaries will be able to resist or contradict. ESV Luke 21:15 for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict. NIV Luke 21:15 For I will give you words and wisdom that none of your adversaries will be able to resist or contradict. NLT Luke 21:15 for I will give you the right words and such wisdom that none of your opponents will be able to reply or refute you! NRS Luke 21:15 for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict. YLT Luke 21:15 for I will give to you a mouth and wisdom that all your opposers shall not be able to refute or resist. I will give you utterance and wisdom - Lk 24:45; Exodus 4:11,12; Proverbs 2:6; Jeremiah 1:9; Acts 2:4; 4:8-13,31-33; Ephesians 6:19; Colossians 4:3,4; James 1:5 Which none of your opponents will be able to resist or refute Acts 6:10; 24:25; 26:28; 2 Timothy 4:16,17 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:5-24 Staying Sane When the Whole World Goes Crazy - Steven Cole Luke 21:12-19 The Persecution and Endurance of Christians, Part 1 - John MacArthur Luke 21:12-19 The Persecution and Endurance of Christians, Part 2 - John MacArthur THE PROMISE OF "VERBAL INSPIRATION" For (gar) is a term of explanation. What is Jesus explaining? What has He just instructed them to not do in Lk 21:14? He has just said you do not need to memorize a speech so that you ware prepared when you are persecuted for Christ's sake. Now He explains why this action will not be necessary. Jesus had given a similar instruction earlier in Luke (read the context - Luke 12:2-10+) When they bring you before the synagogues and the rulers and the authorities, do not worry (or be anxious = merimnao) about how or what you are to speak in your defense (apologeomai), or what you are to say; (WHY NOT?) for the Holy Spirit will teach you in that very hour what you ought to say.” (Lk 12:11-12+) I will give you utterance and wisdom (sophia) - NET = "I will give you the words along with the wisdom." "I" or "ego" is first in the Greek to emphasize that "I Myself" (JESUS BY HIS SPIRIT) will take care of you! The verb "give" conveys the truth that this is a gift of grace from Jesus Himself - a marvelous gift of words and wisdom! Veritable verbal inspiration! They (and all disciples in similar situations) are not to depend on themselves but wholly lean on Jesus' Name. What a mighty promise! What a mighty God we serve! No wonder Paul could write from a dank, dark prison cell "I can do all things (OUR RESPONSIBILITY) through Him Who strengthens me (JESUS' PROVISION)." (Php 4:13+) Utterance is stoma which is literally "mouth" which is used here as a metonymy for what the mouth utters (used again in Lk 21:24 of the "edge" of the sword). "I will give you mouth and wisdom." As noted above this promise is from Jesus. How does He give it? By His Spirit Who will indwell them. Throughout the book of Acts one of the major gifts of the Spirit of Jesus to the disciples is bold speech! (cf Acts 4:31, Paul in Acts 9:27-28, Acts 11:22-24, Acts 13:46, Acts 14:3) My hope is built on nothing less Than Jesus Christ, my righteousness; I dare not trust the sweetest frame, But wholly lean on Jesus’ Name. On Christ, the solid Rock, I stand; All other ground is sinking sand, All other ground is sinking sand. In his last letter Paul testified of the personal presence of the Lord Jesus when he had to stand before his opponents... At my first defense no one supported me, but all deserted me; may it not be counted against them. But the Lord stood with me and strengthened me, so that through me the proclamation might be fully accomplished, and that all the Gentiles might hear; and I was rescued out of the lion’s mouth. (2Ti 4:16,17+) R C H Lenski comments that "Jesus promises the disciples inspiration, verbal inspiration in the critical hour of their need. And its product will be so wonderful as to astonish the disciples themselves when they see that their opponents are defeated and silenced as they so often saw them defeated before Jesus. But this means only that the testimony of the disciples which will be placed on their tongue by Jesus will be so strong and not that the disciples will in every case be acquitted and set free. Despite all his good testimony Jesus himself was crucified. The argument is unanswerable: if Jesus is able and ready to grant verbal inspiration to the disciples for their proper defense at court, will he do less for the testimony of his written Word to all men and all ages? (See The Interpretation of St. Luke's Gospel) A similar promise was given to Moses.... Exodus 4:11-15+ The LORD said to him, “Who has made man’s mouth? Or who makes him mute or deaf, or seeing or blind? Is it not I, the LORD?... 15 “You are to speak to him and put the words in his mouth; and I, even I, will be with your mouth and his mouth, and I will teach you what you are to do. (See also Ezek 29:21) Earlier in His ministry Jesus had given His disciples a similar instruction... But beware (present imperative) of men, for they will hand you over (paradidomi) to the courts and scourge you in their synagogues; 18 and you will even be brought before governors and kings for My sake, as a testimony (marturion/martyrion) to them (THE JEWS) and to the Gentiles. 19 “But when (NOT "IF" BUT "WHEN") they hand you over, do not worry about how or what you are to say; for it will be given you in that hour what you are to say. 20 “For it is not you who speak, but it is the Spirit of your Father who speaks in you. (Mt 10:17-20+)
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Lenski - Without previous thinking, planning, imagining, at the time of their trials in court, the Apostles will receive directly from God just what to utter. It will come into their minds just as it is needed, and thus they will utter it aloud.... The apostles, indeed, make utterance, and yet they do not, for their act is due to the Holy Spirit, so that most properly he is the one who does his uttering. Everything that is mechanical, magical, unpsychological is shut out.... The apostles will not be like the demoniacs, their organs of speech and their very wills being violated by a demon. Absolutely the contrary: mind, heart, will operate freely, consciously, in joyful, trustful dependence on the Spirit's giving, who enables them to find just what to say and how to say it down to the last word, with no mistake or even a wrong word due to faulty memory or disturbed emotions occurring. This, of course, is Inspiration, Verbal Inspiration. (The Interpretation of St. Matthew's Gospel) Darrell Bock - Jesus promises that He will supply the replies needed. This is an indirect way to speak of the work of the Spirit (Mt 10:19-20, Mk 13:11). (The Bible Knowledge Key Word Study - Luke) C H
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Lenski comments "The word about "a hair out of your head" recalls Matt. 10:30 which speaks of the care of providence that extends as far as every numbered hair on our heads. The sense must be the same here. When a disciple suffers persecution, even death through wicked men, let him not think that God has forgotten him—he is in God's care and keeping to the last hair of his head. Nothing, absolutely nothing occurs to us without God's own will. (The Interpretation of St. Luke's Gospel) Yet not a hair of your head will perish - Note the double negative (ou me), the strongest way Jesus could negate this promise. Of course Jesus is not speaking of literal hair on one's head, but is using a saying which was well known to the Jews, as it was found in the Old Testament. For example in 1 Sa 14:45 we read of the people's defense of Jonathan when Saul was preparing to kill him, the crowd shouting "As the LORD lives, not one hair of his head shall fall to the ground." And Saul spared his son. In 2 Samuel 14 a woman from Tekoa speaks a parable to King David to encourage him to reconcile with Absalom. Then she (the woman) said, “Please let the king remember the LORD your God, so that the avenger of blood will not continue to destroy, otherwise they will destroy my son.” And he said, “As the LORD lives, not one hair of your son shall fall to the ground.” (2 Sa 14:11) In 1 Kings we read Solomon said, “If he is a worthy man, not one of his hairs will fall to the ground; but if wickedness is found in him, he will die.” (1 Ki 1:52) In the present context, Jesus is not saying the disciples would not be killed, but He is saying they would not suffer eternal loss (eternal punishment). They might perish physically, but they would not perish spiritually. This is similar to His declaration in Matthew “Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy (apollumi) both soul and body in hell (gehenna - the final abode of all unbelievers). 29 “Are not two sparrows sold for a cent? And yet not one of them will fall to the ground apart from your Father. 30 “But the very hairs of your head are all numbered. 31 “So do not fear; you are more valuable than many sparrows. (Mt. 10:28-31) In Matthew 10:28 Jesus uses the same verb apollumi found in Luke 21:18. Jesus is saying that those who do are not safe in Christ will be eternally ruined and will never be useful to God for the purpose for which He created them. Surely this loss of purpose is one of the profound "psychological" tortures and miseries of everlasting hell. Will perish (622)(apollumi from apo = away from or wholly + olethros = state of utter ruin <> ollumi = to destroy) means to destroy utterly but not to cause one to cease to exist. Apollumi as it relates to men, is not the loss of being per se, but is more the loss of well-being. It means to ruin so that the person (or thing) ruined can no longer serve the use for which he (it) was designed. To render useless. The gospel promises everlasting life for the one who believes. The failure to possess this life will result in utter ruin and eternal uselessness (but not a cessation of existence). Apollumi then has the basic meaning of describing that which is ruined and is no longer usable for its intended purpose. Luke 21:19 "By your endurance you will gain your lives. KJV Luke 21:19 In your patience possess ye your souls. NLT Luke 21:19 By standing firm, you will win your souls. Luke 8:15; Ps 27:13,14; 37:7; 40:1; Romans 2:7; 5:3; 8:25; 15:4; 1 Th 1:3; 2 Th 3:5; Hebrews 6:11,15; 10:36; James 1:3; 5:7-11; Revelation 1:9; 2:2,3; 3:10; Revelation 13:10; 14:12 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:5-24 Staying Sane When the Whole World Goes Crazy - Steven Cole Luke 21:12-19 The Persecution and Endurance of Christians, Part 1 - John MacArthur Luke 21:12-19 The Persecution and Endurance of Christians, Part 2 - John MacArthur Luke 21:18-19 The Undying Faith of Christians Facing Death - John MacArthur ENDURANCE TO THE END There are similar passages in Matthew and Mark's version of the Olivet Discourse: Matthew 24:13 “But the one who endures (hupomeno) to the end, he will be saved. Mark 13:13 “You will be hated by all because of My name, but the one who endures (hupomeno) to the end, he will be saved. By your endurance you will gain your lives - Jesus is giving the disciples an encouragement that they will endure, that even if they are killed, they will still "gain your lives." It is also a call to remain faithful. Jesus is not saying that one's endurance merits or earns eternal life. In other words He is not saying one can earn justification by remaining faithful rather than apostatizing since justification comes by faith, not works. What He is saying is that endurance will prove that one is genuinely saved. This is not the "grit your teeth" endurance that the world teaches. It is endurance which is enabled and empowered by the Spirit of God Who indwells each believer. Their endurance will prove that have a supernatural source enabling endurance which otherwise would not be possible simply by relying on one's natural strength. Nelson's NKJV Study Bible says "Patient allegiance to Jesus leads to eternal life." That comment leaves the door open to the idea that it is the exercise of our power which "leads to eternal life," which of course is not the case. It is belief in the fully atoning, substitutionary sacrifice of the Lamb of God that "leads to eternal life." What the note is trying to say (in my humble opinion) is that an individual's externally observable "patient allegiance" is a clear demonstration of their reliance on an internally non-observable source of supernatural strength (the Spirit of Jesus in them) enabling them to manifest endurance to the end of their life. This is proof that they possess eternal life. By your endurance - By your courageous and constant tenacity with hopeful expectancy, indicating an active endurance which opposes the evil while patiently waiting for the Lord. Endurance (5281)(hupomone from hupo = under + meno = stay, remain, abide) literally means abiding under. The main idea of hupomone is to remain under something which demands the submission of one's will to something against which one naturally would rebel. Hupomone portrays a picture of steadfastly and unflinchingly bearing up under a "heavy load." It describes that quality of character which does not allow one to surrender to circumstances under trial. Hupomone does not describe a grim resignation or a "grin and bear" attitude but a triumphant facing of difficult circumstances knowing that even out of evil God guarantees good. It is courageous gallantry which accepts suffering and hardship and turns them into grace and glory. For believers, it is a steadfastness, especially as God enables us to "remain under" (or endure) whatever challenges, trials, tests, afflictions, etc, He providentially allows in our life. It is surprising that this word is used only twice in the Gospels, both by Luke, here and in Luke 8:15-note Luke 8:15 “But the (GOSPEL) seed in the good soil, these are the ones who have heard the word (GOSPEL OF GRACE) in an honest and good (ONE THAT IS FAVORABLE "SOIL" FOR THE SEED OF THE GOSPEL) heart (I.E., THEY ARE SAVED. THEIR HEART IS "CIRCUMCISED" BY GRACE THROUGH FAITH.), and hold it fast (present tense = one's lifestyle. THE RETENTION OF THE WORD OF GRACE DOES NOT SAVE THEM BUT DOES SHOW THEY ARE SAVED WHICH IS AUTHENTICATED BY FRUIT BEARING!), and bear fruit (present tense = CONTINUAL FRUIT BEARING IS THE PRODUCT OF A GENUINE FAITH) with perseverance (hupomone - E.G., TRIALS COME BUT THIS PERSON CONTINUES TO ABIDE IN THE VINE WHICH IN TURN BEARS TRUE SPIRITUAL FRUIT!) Comment: The related verb hupomeno is used 4x - Mt 10:22, Mt 24:13, Mk 13:13, Lk 2:43. Hupomone in Lk 21:19 refers to the brave holding out under adverse situations, suffering, trials, afflictions, etc. To hold one's ground in face of fierce opposition to Jesus! Not giving up. Not "throwing in the towel." (Contrast Luke 8:14-note, Mark 4:19) Jesus has promised persecution. Genuine believers will persevere to the end of their life or the end of this age, whichever comes first. And remember our endurance is not because of our natural ability but because of supernatural enablement for as Paul taught it is "God Who gives perseverance and encouragement." (Ro 15:5-note).
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Lenski - To suffer for Christ, to die for him, seem like losing the life (soul in this sense); but if we hold out bravely, instead of losing anything of life or life itself we shall do nothing but gain these very lives (souls). What is lost is transient and lost to the soul anyway in the end. They who strive for nothing more will have no gain of any kind at the end but an irreparable and eternal loss; but they who suffer for Christ, even die for him with brave, true hearts, achieve everything, gain their own "souls" in this pregnant sense of the term. (Ibid) Related Resources: What does the Bible say about perseverance? Perseverance of the Saints - is it biblical? How can I find joy in the midst of trials? How can I keep the faith? Luke 21:20 "But when you see Jerusalem surrounded by armies, then recognize that her desolation is near. KJV Luke 21:20 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Luke 21:7; 19:43; Daniel 9:27; Mt 24:15; Mark 13:14 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:5-24 Staying Sane When the Whole World Goes Crazy - Steven Cole Siege of Jerusalem by Romans in 70 AD (Source: Holman Christian Study Bible) THE SIGN OF COMING DESOLATION: SURROUNDED BY ARMIES Introduction - Luke 21 is frequently referenced in commentaries on Matthew 24, especially to support the interpretation that Jesus' prophecy in Matthew 24:15-22+ was fulfilled in 70 AD, at the time of the destruction of the Temple and the city of Jerusalem by the Roman armies commanded by Titus. The following commentary will attempt to highlight the significant differences between certain passages in Luke 21 and Matthew 24, differences which are problematic (constituting or presenting a problem or difficulty) when one seeks to use them to support interpretation of Mt 24:15-22 as fulfilled in the past (Preterist view). But (term of contrast) - What is Jesus contrasting? He has just stated "By your endurance you will gain your lives (literally "your souls")." (Lk 21:19) Clearly Jesus has just issued a call to remain faithful, for trusting in Him is the means to eternal (spiritual) life. Now however Jesus describes a danger to their physical lives and He will explain how they can preserve their physical lives. When (hote) means at that time, and in context Jesus explains it is at the "time" of the visible sign. Recall that after Jesus had predicted the Temple would be razed (Lk 21:6), the disciples did not question His prediction, but they did ask when this would occur, specifically asking "What will be the sign when these things are about to take place?" (Lk 21:7) When you see (horao) (cf Mt 24:15-note = "therefore when you see") - The verb horao (aorist tense and active voice = the subject carries out the action) means literally to see with one's eyes. Jesus is saying that this event will be easily visible and clearly discernible. To keep this statement in context, recall that Luke records that while some were talking about the temple, that it was adorned with beautiful stones and votive gifts, He said, "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." (cf Mt 24:1-2) And they questioned Him, saying, "Teacher, when therefore will these things be? And what will be the sign when these things are about (Notice "about" means almost, nearly or very close to doing something and thus is also a "time sensitive" word) to take place?" (Lk 21:5-7) So the disciples asked when and what? They wanted to know the timing and the sign. Jesus responds by linking the when with the what, giving the Jews a specific sign that marks when these things were going to take place. The sign in Luke 21:20 is Jerusalem surrounded by armies. Contrast this sign with the sign in Matthew 24:15-note of the abomination of desolation standing in the holy place. A simple reading of the text leaves little doubt that these are two different signs, one dealing with the city and the other with the Temple (holy place). To argue that this is not really what these verses are saying is in essence to argue with the plain sense of Jesus' description of these strategic signs! Ipso facto (because of that fact), they are INDISPUTABLY NOT THE SAME (IDENTICAL) SIGN! When you see Jerusalem surrounded by armies - See the diagram above for the siege wall (+++++) which the Roman army built around the city of Jerusalem in July, 70 AD to prevent Jews from escaping. The city fell in August, 70 AD. Surrounded (encircled) (2944)(kukloo related to kuklos = a ring, a cycle) means to encircle. In Lk 21:20 kukloo is in the present tense and passive voice, which could be translated "being surrounded." This tense pictures Jerusalem as "being surrounded" which in other words would mean the city was in the process of being encircled but that the enemy forces had not yet completely encircled the city. Obviously if the encirclement were complete, Jesus' warnings could not be obeyed. It follows that there may have been a "window of opportunity" for the inhabitants of the city to escape once they saw this "sign." There is a historical record of Jewish believers who escaped when an initial Roman siege was then withdrawn prior to the final siege by Titus (see discussion below by Fruchtenbaum) Kukloo - 4 NT uses in NAS: encircled(1), gathered around(1), stood around(1), surrounded(1). Note - KJV has kukloo in Rev 20:9 but NAS has the verb kukleuo = to encircle, to wind around, to surround, to compass. Luke 21:20 "But when you see Jerusalem surrounded by armies, then recognize that her desolation is near. John 10:24 The Jews then gathered around Him, and were saying to Him, "How long will You keep us in suspense? If You are the Christ, tell us plainly." Acts 14:20 But while the disciples stood around him, he got up and entered the city. The next day he went away with Barnabas to Derbe. Hebrews 11:30 By faith the walls of Jericho fell down after they had been encircled for seven days. Rev 20:9 And they came up on the broad plain of the earth and surrounded (Kukloo in the KJV but kukleuo in the NAS) the camp of the saints and the beloved city, and fire came down from heaven and devoured them. Kukloo - 73 verses in NAS in the Septuagint - Gen 2:11, 13 ("flows around"); Ex 13:18 ("God led the people around"); Nu 34:4-5; Dt 2:1 ("circled Mount Seir for many days"), Dt 2:3; 32:10; Josh 6:7; Jdg 11:18; 16:2; 19:22; 20:5; 1Sa 7:16; 2Sa 18:15; 22:6; 24:6; 1Ki 5:3; 7:15, 23f; 22:32; 2Ki 3:9; 6:15; 8:21; 11:8; 2Chr 4:3; 18:31; 21:9; 23:2, 7; Job 1:17; 16:13; 19:12; 22:10; Ps 7:7; 22:16; 26:6; 27:6; 32:7, 10; 48:12; 49:5; 55:10; 59:6, 14; 88:17; 91:4; 109:3; 118:10ff; Eccl 1:6; 7:25; 9:14; 12:5; Song 3:2f; 5:7; Isa 29:3; 37:33; Lam 3:5; Ezek 43:17; Hos 7:2; 11:12; Jonah 2:3, 5; Hab 2:16; Zech 14:10. Below are some uses of kukloo in the OT... Psalm 7:7 Let the assembly of the peoples encompass You, And over them return on high. Psalm 22:16 For dogs have surrounded me; A band of evildoers has encompassed me; They pierced my hands and my feet. Psalm 32:7 You are my hiding place; You preserve me from trouble; You surround me with songs of deliverance. Selah. Psalm 32:10 Many are the sorrows of the wicked, But he who trusts in the LORD, lovingkindness shall surround him. Psalm 49:5 Why should I fear in days of adversity, When the iniquity of my foes surrounds me, Isaiah 29:3 And I will camp against you encircling (Heb = dur; Lxx = kukloo) you, And I will set siege works against you, And I will raise up battle towers against you. Comment: Isaiah's prophecy was fulfilled by Sennacherib in about 701BC (2Ki 18:17, cf Isa 37:33) and later by Nebuchadnezzar when the Babylonians surrounded Jerusalem (2Ki 24:11) with the final siege in 588BC lasting for 18 months (2Ki 25:1-4). Jesus made a similar prediction in Lk 19:43-44 and here in Lk 21:20. Then (5119)(tote) is an adverb that functions as an expression of time. Tote means at that time or a point of time subsequent to another point of time. Tote is used with when (hote) and translated "when...then" as here in Luke 21:20 (cp other examples of "when...then" = Mt 9:15, 13:26, 21:1, Mt 25:31, Lk 5:35, 14:10, Jn 7:10, 8:28, 11:6, 12:15 Acts 13:12 [inverted order], Acts 28:1, 1Cor 15:28, 54, 2Cor 12:10, Col 3:4). In short Jesus' warning is crystal clear = "WHEN you SEE, THEN you KNOW...THEN you FLEE!" (Lk 21:21) Recognize ( 1097)(ginosko) means to know by experience. Ginosko is in the aorist imperative which is a command that conveys a sense of urgency! Jesus is saying in essence "Do not miss this sign!" The implication is that "your life depends on your recognition!" It follows that the sign will not be ambiguous! The Jews in Israel were to know by experiencing (ginosko) the sight of the Roman armies laying siege to the city of Jerusalem. That was the sign they were to flee and not enter the city. This sign is clearly different from the sign in Mt 24:15-note because in that passage the sign to flee is when the abomination of desolation is standing in the holy place, the Temple. If the abomination that causes desolation is the Roman army as so many ancient and modern commentators propose, you can see the absurdity of this interpretation, for once the Romans had scaled the defense walls (thus enabling them to be "standing in the holy place"), it would have been too late to flee to safety! Furthermore, Josephus records that Titus had set up a perimeter fence to capture any Jews who might attempt to escape (See Josephus' record). And so the fact that Jesus gave very specific and different signs in Matthew 24 and Luke 21 is one of several reasons for stating that Mt 24:15-22 is not referring to the past destruction of Jerusalem (as Lk 21:20-24 clearly does) but to the future destruction of the Temple. Yes, I know what you are saying -- "There is no Temple in Jerusalem (as of April, 2016)." But if God can regenerate a nation as He did with Israel in May, 1948, surely He can rebuild a Temple in the city of Jerusalem! (See "The Tribulation Temple") As Paul Harvey used to say "And now you know the rest of the story!" (Read Jeremiah declaration [Jer 32:17-note] and God's rhetorical question [Jer 32:27-note]). Her - This refers to Jerusalem which is a feminine noun in Greek. Even resources that interpret Mt 24:15 are forced to acknowledge the difficulty of their proposed interpretation. Thus A L Williams in the Pulpit Commentary on Matthew favors the identity of the abomination as the Roman army and as with most similar commentaries, appeals to Jesus' "sign" in Lk 21:20-note to support his interpretation of Mt 24:15. And yet Williams admits that the presence of the Latin forces would be no new sign to the Jewish people, as they had been familiar with such a sight for many years. If the Temple itself is meant (referring to the phrase "holy place"), it is plain that it would be too late to fly from that doomed city when the Roman eagles were already in the hallowed courts. I agree with Williams on this point. It would be TOO LATE TO FLEE! In addition Williams records that Josephus states that Titus had a wall constructed which encompassed the entire city of Jerusalem to guard against the Jews' coming out....So all hope of escaping was now cut off from the Jews, together with their liberty of going out of the city Here is Josephus' record of Roman General Titus building a "retaining" wall around Jerusalem to remove all hope of escape... That therefore his opinion was, that if they aimed at quickness, joined with security, they must build a wall round about the whole city. Which was, he thought, the only way to prevent the Jews from coming out any way. And that then they would either entirely despair of saving the city, and so would surrender it up to him; or be still the more easily conquered when the famine had farther weakened them. For that besides this wall, he would not lie entirely at rest afterward; but would take care then to have banks raised again, when those that would oppose them were become weaker. But that if any one should think such a work to be too great, and not to be finished without much difficulty, he ought to consider, that it is not fit for Romans to undertake any small work: and that none but God himself could with ease accomplish any great thing whatsoever.....When Titus had therefore encompassed the city with this wall, and put garrisons into proper places, be went round the wall, at the first watch of the night, and observed how the guard was kept...3. So all hope of escaping was now cut off from the Jews, together with their liberty of going out of the city. Then did the famine widen its progress, and devoured the people by whole houses and families. The upper rooms were full of women and children that were dying by famine: and the lanes of the city were full of the dead bodies of the aged. The children also, and the young men wandered about the market places like shadows, all swelled with the famine, and fell down dead, wheresoever their misery seized them. [Read Josephus's description of the wall in Book 5, Chapter 12, Verses 1-3]. Notice that this retaining wall was built before the Roman Army even broke through the walls of Jerusalem, before the Roman Army could even possibly stand in the holy place! Do you see the problem one encounters if they interpret the sign of the abomination of desolation in Mt 24:15 as the event marking when the Jews were to flee the city (Mt 24:16)? As it has already been reasoned, this record by Josephus makes it virtually impossible that the Roman Army was the abomination of desolation in Mt 24:15! To reiterate, if the Roman army is the abomination and it must stand in the holy place and that would be the warning to the Jews to flee, then the warning sign was (as they say) "too little, too late!" So from both historical and Biblical perspectives, the interpretation which ascribes the abomination to the Roman army is nigh to impossible if one interprets the Biblical text Literally! Her desolation is at hand - This refers to the desolation of the holy city of Jerusalem. In contrast Matthew refers to the desolation of the holy Temple. One might argue that desolation of the city would obviously include desolation of the Temple, but they are specifically identified because Luke is referring to a different event than Matthew 24:15 and Mark 13:14+. To say that all three are referring to the same event requires one to "twist" the words of Jesus to make them "fit" one's predetermined preterist interpretation of Matthew 24 and Mark 13! NET Bible on Lk 21:20 - This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies. (Ed: In contrast Mt 24:15-note is associated with the fall of the Temple, when it is occupied by the abomination of desolation.) JESUS FIRST PREDICTION OF JERUSALEM'S DESOLATION If we compare Luke 21:20-24 with Luke 19:41-44+, we see that Jesus had already prophesied that Jerusalem would be surrounded and made desolate And when He approached, He saw the city and wept over it, saying, "If you had known in this day (More literally = "on this day, even you" - the day that had been given to the Jews in Daniel's prophecy!), even you, the things which make for peace! But now they have been hidden from your eyes. "For the days shall come upon you when your enemies will throw up a bank before you, and surround you, and hem you in on every side, and will level you to the ground and your children within you, and they will not leave in you one stone upon another (Ed: This would certainly qualify as "desolation!"), because you did not recognize the time of your visitation (Ed: If the Jews had studied and believed Da 9:25+ they would have known the day and time of Jesus' visitation! See also Lk 1:68-79+)." (Lk 19:41-43). Desolation (2050)(eremosis from eremoo = to desolate, lay waste) means a state of being made uninhabitable = devastation, destruction, depopulation. Luke 21:20 refers to the city of Jerusalem. Matthew 24:15-note refers to the holy place (the Temple). Mark 13:14 clearly parallels Mt 24:15 but instead of "standing in the holy place" Mark has "standing where it should not be." Eremosis - 3v - Mt 24:15, Mark 13:14, Luke 21:20 The related adjective eremos was used by Jesus when He prophesied to the Jews "Behold, your house (Temple) is being left to you desolate!" (Mt 23:38). In Mt 24:26 eremos is translated wilderness, which is the most frequent way it is translated in the NT. Eremosis - 26x in 23v in the Septuagint - Lev 26:34-35; 2Chr 30:7; 36:21; Ps 73:19; Jer 4:7 ("To make your land a waste"); Jer 7:34 ("the land will become a ruin"); Jer 22:5; 25:18; 44:6, 22; Da 8:13; 9:2, 18, 25, 27; 11:31; 12:11. See discussion of Daniel passages in discussion of abomination of desolation below. Leviticus 26:34-35 'Then the land will enjoy its Sabbaths all the days of the desolation (Hebrew = shamen/samen; Lxx = eremosis) while you are in your enemies' land; then the land will rest and enjoy its Sabbaths. 35 'All the days of its desolation it will observe the rest which it did not observe on your Sabbaths, while you were living on it. 2Chronicles 36:21 - (verse 20 for context) And those who had escaped from the sword he carried away to Babylon; and they were servants to him and to his sons until the rule of the kingdom of Persia, 21 to fulfill the word of the LORD by the mouth of Jeremiah, until the land had enjoyed its Sabbaths. All the days of its desolation (Hebrew = shamen/samen; Lxx = eremosis) it kept Sabbath until seventy years were complete. Jeremiah 7:34 "Then I will make to cease from the cities of Judah and from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride; for the land will become a ruin. (Hebrew = chorbah = waste, desolation; Lxx = eremosis) Jeremiah 22:5 "But if you will not obey these words, I swear by Myself," declares the LORD, "that this house will become a desolation (Hebrew = chorbah = waste, desolation; Lxx = eremosis)."' Daniel 9:2 in the first year of his reign, I, Daniel, observed in the books the number of the years which was revealed as the word of the LORD to Jeremiah the prophet for the completion of the desolations (Hebrew = chorbah = waste, desolation; Lxx = eremosis) of Jerusalem, namely, seventy years. Daniel 8:13-commentary (FULFILLED PROPHECY) Then I heard a holy one speaking, and another holy one said to that particular one who was speaking, "How long will the vision about the regular sacrifice apply, while the transgression causes horror ("the transgression that makes desolate"), so as to allow both the holy place (Temple) and the host (the Jews) to be trampled?" This prophecy was fulfilled by Antiochus IV Epiphanes, the "Antichrist of the Old Testament", who caused an altar to be set up in the Temple and placed an idolatrous image of Zeus on the altar (cf 2Macc 6:2). In addition, he turned the priest's chambers into brothels, creating the "abomination that causes desolation". In other words, the Temple was desolate to pious Jews because of the desecration of the holy altar. The Jews had no desire to worship in such a polluted environment and thus the Temple was deprived of (made "desolate" of) Jewish worshippers. In a similar way the future Antichrist will set up an abomination in the sanctuary, which is in essence demonic counterfeit worship (Da 9:27-note; Da 12:11-note). Even more blatantly defiant of God, the Antichrist will command worship of himself and his image! (2Th 2:3-note, 2Th 2:4-note, Rev 13:14-note, Rev 13:15-note) God will allow this gross evil because He is using this devilish man to fulfill His purging and purifying purpose in the nation of Israel (cp Da 12:10-note). While the infinitely good and holy God does not cause evil, in His infinite wisdom and omnipotence is able to bring good out of what others mean for evil. (cf Ge 50:20, Ro 8:28-note) Read 1Mac 1:41-64NRSV (Note that 1Mac 1:54NRSV is approximately 167BC) (See especially 1Mac 1:46-50NRSV = "[The king, Antiochus IV Epiphanes, gave written orders] to defile the sanctuary and the priests, 47 to build altars and sacred precincts and shrines for idols, to sacrifice swine and other unclean animals, 48 and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, 49 so that they would forget the law and change all the ordinances. 50 He added, "And whoever does not obey the command of the king shall die.") Daniel 9:27-commentary (NOT FULFILLED) "And he (the prince in Da 9:26-commentary) will make a firm covenant with the many (the Jews) for one week (7 years), but in the middle of the week (3.5 years) he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate." The NIV translation of Da 9:27 says he "will set up an abomination that causes desolation until the end that is decreed is poured out on him" (Da 9:27NIV) Comment: Notice that both Daniel 9:27 and Daniel 12:11 refer to the abolition of sacrifices and association with abomination that makes desolate. The question arises as to who is "he" in Daniel 9:27? Without going into a detailed discussion, this individual has all the attributes of the future "Antichrist." (See also Da 11:36-note where he is referred to as "the king" who "will do as he pleases.") For an in depth discussion of "one week" and the identity of "he" as the future Antichrist see the commentary on Daniel 9:27. See also: Time Phrases - 3.5 years, "Time, times, half a time", 42 mo, 1260 days - The chances that the Spirit inspired these identical time phrases as simply coincidence is highly unlikely. Any intelligent observer must be struck by the fact that they are (1) identical times and (2) used in a similar, sometimes identical eschatological context. To interpret these time phrases as figures of speech is as absurd as interpreting Jesus' promise to rise from the grave in 3 days! Just as Jesus literally meant what He said, so too these time phrases are to be interpreted literally. To not do so is to not be intellectually honest (in my opinion)! Daniel 11:31-commentary (FULFILLED PROPHECY) - "And forces from him (Antiochus IV Epiphanes) will arise, desecrate the sanctuary fortress, and do away with the regular sacrifice. And they will set up the abomination of desolation." Comment: In the context of Daniel 11:1-45, this prophetic passage was fulfilled in 167 BC when Antiochus IV Epiphanes (the "Rather Small Horn" of Da 8:9-commentary) placed an idol in the Temple to honor the pagan god Zeus. Antiochus' soldiers even profaned the Temple by spreading sow's broth on the altar and banning daily sacrifices (see comments on Da 8:14-note). This passage would not fulfill Matthew 24:15-note because it was past history at the time Jesus spoke His words of warning. Remember that the context is Jesus giving His disciples a description of what the end of the age and His return would look like. As an aside, it is reasonable to refer to this abomination committed by Antiochus in 167 BC as an act which foreshadowed the final, yet to come abomination. John