Luke 21: 25-36 is part of the apocalyptic discourse of Jesus. It will give me an opportunity to discuss the importance of eschatology in the church today.
Luke 21:25-28 contains sayings concerning the coming of the Son of Man.[1] Luke now represents Jesus as predicting events connected with the future of the world. Jesus does move to what is happening upon the world. In contrast to judgment, for Christians it will be deliverance.
Passages such as this sound strange to us. An emphasis upon the end time or the end of the world leads some persons to otherworldliness, passivity in this life, and acceptance of the status quo. Yet, for all that Christian faith means to everyone who embraces it, the church cannot permit, much less endorse, a subjective captivity of the gospel. Not even the community of faith is adequate as the arena of Christ's saving work. The whole creation stands at the window eagerly awaiting the arrival of the day of redemption for the children of God. Further, such passages remind us that human effort will not bring us to the desired end. It rests upon the assumption that human history will not be a genuine story unless we think in terms of ultimate ends. A proper estimation of eschatology will help the church avoid the danger of always adjusting the church to the needs and anxieties of the culture.
Yet, we need to face the truth that rumors of the end of the world as we know it have been around for a long time. Apocalyptic elements in the Bible can become fads in the hands of some theologians and preachers. I think of the Anabaptists of the 1530s in Munster, Germany, the Millerites of the early 1840s, the early 1970s publication of The Late Great Planet Earth, and the Left Behind books and movies based upon such thoughts. Such language also gained attention in the secular world with the turn of the millennium. A thorough study of such movements would be a long book. Harold Camping studied the Bible and concluded the world would end May 21, 2011. He placed his message on 5,000 billboards. He estimated 7 billion people would die. He used millions of dollars to convey his message. When the date came and went, he amended the date to October 21. By then, the fad had subsided. In our time, we are naturally and justly skeptical of such language. A well know story from colonial New England says that during an eclipse panicked several state legislators. They moved to adjourn, thinking the end of the world must be near. However, one of them said, "Mr. Speaker, if it is not the end of the world and we adjourn, we shall appear to be fools. If it is the end of the world, I should choose to be found doing my duty. I move you, sir, that candles be brought."[2]
At the same time, if you pray the Lord’s Prayer regularly, you are praying apocalyptically: Your kingdom come, your will be done, on earth as it is in heaven. If you recite the Creed, you are affirming your connection to the apocalyptic hope of the early Christians: “And he shall come again with glory to judge both the quick and the dead, whose kingdom shall have no end. … And we look for the resurrection of the dead, and the life of the world to come.” When we ask God to interfere with our affairs on this world, we are asking for an end to the world, as we know it. When the author walks on the stage, the play is over. The world as we know it, says apocalyptic hope, will melt away like a dream and something else that never entered our heads to conceive arrives, something so beautiful to some and terrible to others.[3]
I see another dimension of such language in the Bible. People are ready for apocalyptic speech when they are desperate. Do we really want such earth-shaking occurring among us? Would such an expectation be a threat or promise to us? Our lives stretch between the times. Many people have good reason look at their lives with a sense of enjoyment and satisfaction. They are at peace with the world. Apocalyptic expectation in the Bible challenge present arrangements of society and look forward to something more and better. For those who experience this world as painful and tragic, the shaking of heaven and earth would be welcome. In fact, we need to take to heart the notion that Christianity is completely and restlessly eschatological.[4] One sign of the church adjusting its message to its contemporary setting too much is the loss of its apocalyptic speech and therefore its eschatological dimension. Regardless of our current setting, we need to know that the future of humanity and a concern for its destiny is not so much a matter of how or when, but a matter of whom. Thus, dreadful things happen in this world, but do not despair. God has not given up on us. We must not give up on God or ourselves. The future is not in the hands of beastly powers. The future belongs to the Human One. The future has the human face of Jesus Christ, the one who died for us so that we might find life.
As Luke describes the events associated with the temple’s catastrophic destruction, he makes use of familiar prophetic imagery to alert his community about that tragic moment in history. 25 “There will be signs [σημεῖα] in the sun, the moon, and the stars, and on the earth distress among nations confused [συνοχὴ ἐθνῶν ἐν ἀπορίᾳ] by the roaring of the sea and the waves. The reference to the sea may be an echo of language about the sea found in Psalm 46:2-3 and 89:9. This upended response of nature to the appearance of the divine is typical of creation’s response to a theophany (see, e.g., Exodus 19:18). We need to remember that Jesus also cautioned his disciples not to misread customary disputes among states and natural processes on the earth. 26 People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. Isaiah 24:17-20 mentions the distress and confusion among people at the Day of Judgment. That day would be particularly shocking receives emphasis by the fact that the prophetic imagery is inverted. For, rather than the Lord coming to rescue Jerusalem from her enemies, the city and the temple would be destroyed (Isaiah 13:9-13; 34:1-17; Joel 2:1-11, 30-32; 3:14-17). In other words, people will find it impossible to believe that they are seeing the destruction of Jerusalem and the temple. To those who encounter these dreadful experiences, it will feel as though the world is ending. On this occasion, the signs will point to an event that would utterly disrupt their world. 27 Then, during this panic-stricken melee, they will see ‘the Son of Man coming in a cloud’ with power and great glory. We now reach the point of this passage. Scholars have generated an enormous body of scholarly literature concerning the “Son of Man,” which is Jesus’ favorite self-designation in the gospels, occurring some 72 times in the synoptics. In the New Testament, Jesus uses this term to describe himself in two contexts: his earthly life, mission, and fate (e.g., Mark 2:10 and parallels), and his role as risen, exalted and returning savior and judge. The two roles have a close relationship, symbolized by the fact that Jesus always uses the expression to refer to himself in the gospels. We cannot fully understand either role without reference to the other. In the New Testament, the accepting, rejected and crucified savior is also the risen, exalted and judging savior. The basis of the New Testament figure is the divine being seen by the prophet Daniel (chapter 7, one “like a human being”), an exalted angel personifying the Jews and perhaps to be identified with the archangel Michael.[5]This is the first time that Luke has mentioned the future coming of the Son of Man in the context of the passage from Daniel (common in synoptic gospel traditions, cf. Mark 14:62), but it is by no means the first time Luke has described Jesus as the Son of Man within the context of his gospel. Luke clearly identifies Jesus as the Son of Man in the conflicts with the Pharisees early in his ministry concerning the ability to forgive and the status of Sabbath law (5:24; 6:5). Later, he describes the Son of Man as the sign for “this generation” in the same way that Jonah was a sign to the Ninevites (11:30). Furthermore, the Son of Man will return at an unexpected hour (12:40) and “the days are coming when [the disciples] will long to see one of the days of the Son of Man, and [they] will not see it” (17:22). At his own trial, Jesus claims, “from now on the Son of Man will be seated at the right hand of the power of God” (22:69). Finally, the disciples see Jesus ascending to heaven in a cloud and are told that he will return in the same manner (Acts 1:11), while Stephen sees Jesus, the Son of Man, at the right hand of God (Acts 7:55-56). Thus, for Luke, the Son of Man tittle encompasses the identity of Jesus in the form of his earthly ministry, his present exaltation and his future return. Revelation 1:7 refers to the crucified as the one “coming with the clouds.” Didache 16:8 refers to the world seeing “the Lord coming on the clouds of heaven.” Early Christianity proclaimed the risen Lord as the end-time messianic King whom Jewish expectation hope for and whom God will send. In so doing, it merged expectation of his return with Jewish expectation of the Son of Man who will come on the clouds with great power and glory to judge the living and the dead. Based on this passage, the First Council of Constantinople (381) added “with glory” to the original Nicene Creed (325).[6] 28 Now when these things begin to take place, and the returning of Jesus as judge finally comes, the followers of Jesus are to have comfort and encouragement, and therefore stand up and raise your heads, because your redemption is drawing near.” The coming of the Son of Man in a cloud is a time for rejoicing, not terror, for the disciples know the Son of Man, Jesus. This Son of Man will be the one whose coming brings their redemption near (21:28; cf. Luke 1:68, 2:38). The response of the world will be fear, but the response of disciples will be confidence and hope. Christ is the one who summons, so they lift up themselves to God. The situation of the people of God after the resurrection of Jesus is an intriguing one. They should look to the exalted, royal man. Yet, Christian teaching suggests Christ has come to them as their Brother and will come again. Christ is now present with them below even though Christ is above. As they look up, they are part here below in the holiness in which Christ is the One who alone is holy.[7]
The redemption of which Jesus speaks in this passage, as often elsewhere, signifies the deliverance of his followers from both the destruction about to claim the inhabited world and from its attendant, ongoing powers (e.g., Zacchaeus’ deliverance and change of life in Luke 19:9). The usage has its roots in the Exodus tradition of deliverance, and, as there, is normally understood corporately (as in Luke 24:21, “But we had hoped that he was the one to redeem Israel”). The notion of individual deliverance, apart from the body of followers that grew up around Jesus, is quite alien to the gospels, however much it has become a staple of latter-day Christian thinking. Further, the deliverance envisioned has its foundation not upon Christ’s death or resurrection, but with his return.[8]
Luke 21:29-33 contains the parable of the fig tree.[9]
29 Then he told them a parable: “Look at the fig tree and all the trees; 30 as soon as they sprout leaves you can see for yourselves and know that summer is already near. They are attentive and insightful enough to detect a change in the seasons. Jesus used images from nature, but the use here is not bold or unusual. It is proverbial or common-sense wisdom. The fig tree is a deciduous tree that thrives in the dry Mediterranean climate, and in the summer, its foliage is bright and seems to lend a bit of a “tropical” feel, sharply distinguishing between winter and summer. Therefore, using this parable and the knowledge of the identity of the Son of Man, the disciples have no reason to fear the end times. If they can interpret the signs as easily as they can interpret the seasons, and they realize that they know the One who is coming to bring their redemption, their fears should abate. The image may refer to the nearness of the kingdom. 31 So also, when you see these things taking place, you know that the kingdom of God is near. They need to develop attentiveness and spiritual insight to discern a change of the times. When trees regain their leaves, the disciples will be able to interpret that as a sign that signals the changing seasons. In the same way, the disciples will also be able to interpret the signs of the end to show the change of the times.
32 Truly I tell you, this generation will not pass away until all things have taken place. The interpretive thorn in the passage occurs here. To whom does “this” refer? Commentators have proposed several answers. (a) Jesus’ contemporaries; (b) the Jewish people; (c) human beings in general; (d) the generation of the end-signs. As scholars have noted, if Jesus is referring to his contemporaries, the saying would apply only to the first generation, and would create obvious difficulties for subsequent generations, including the generation that produced Luke’s gospel. For an increasingly Christian audience, option (b) would become increasingly irrelevant. Option (c) seems too general to be meaningful, leaving option (d) as the most plausible referent, if the writer of Luke’s gospel is writing after the destruction of the temple, when many events would have impressed themselves upon their witnesses as the very end-signs of which Jesus spoke. From Jesus’ perspective, when they see these things unfolding before them, they are to remain steadfast, confident in their faith. These events — though disturbing on one level — should not surprise the disciples because Jesus had already spoken about them ahead of time. In short, Jesus’ words are to reassure his disciples. Continuing to provide the disciples with reassurance, Jesus tells them “this generation will not pass away until all things have taken place” (21:32). This contrasts with heaven and earth, which will pass away, but is in parallel to Jesus’ words, which will not pass away. Therefore, “this generation” should put their trust in Jesus’ words, as Jesus is a trustworthy prophet. While this statement would have been important for the disciples’ faith, it would have also been significant for Luke’s audience. Assuming that the gospel of Luke was written after 70 A.D. (80-85 A.D. are accepted dates), Luke’s audience would have known that Jesus’ prophecies about the destruction of the temple came true. Luke has depicted Jesus as a prophet whose words the audience can trust throughout the gospel; there is no reason the audience should not also trust his words about the end times. This exhortation, then, is to trust those words rather than the fleeting nature of heaven and earth, which will not last (21:11, 25-26, 33). How are we to think of such a statement? It may well be that the event of Easter confirms the message of Jesus to the degree that it at least partially fulfills the intimation of the coming divine rule. The end did not actually come before the generation of Jesus passed away. Nevertheless, for Jesus himself the final salvation of the rule of God became a reality with his resurrection from the dead.[10] Biblical notions of the end find no support in our scientific knowledge of the world. The scientific end of the universe looks to a remote future. One cannot readily argue that the biblical picture of the end and the scientific end coincide. However, in phenomena that threaten the survival of the race we may see signs of the end that point to possible disasters for us that our beyond our imagining. Yet, signs of the end are not the end itself and do not enable us to calculate when it will come. No one knows the time. That we must count on an end of this world and human history finds support in the inner logic of the historicity of our sense of meaning. The meaning of individual events occurs in the context of the totality, which must have an “end.”[11]
33 Heaven and earth will pass away, but my words will not pass away. Such an oath affirms the truth of accompanying statements.
Luke 21:34-36 contains sayings concerning the need to be watchful and ready.[12] This is counsel on how to prepare for the day of the Son of Man. The disciples are to be always ready, by their ethical life and their life of prayer. That day will come suddenly. Our tendency might be toward laziness and indifference. Yet, if we realize the living Christ is here, we would stay awake and be ready through a life of prayer and through leading a life worthy of Jesus Christ. Always be ready. William Barclay put it this way, “The only way to prepare to meet God is to live daily with God.”
34 “Be on guard so that your hearts are not weighed down with dissipation (using a Greek word found only here) and drunkenness (using another infrequent word) and the worries of this life. We guard many things. A nation needs to guard itself from its enemies. Businesses need to guard themselves from threats. Individuals need to guard their homes. This verse offers ways for us to guard our hearts. While the list here is unique, its concerns are common as threats to Christian morality (e.g., Matthew 13:22; Romans 13:13; I Corinthians 7:23; Galatians 5:21; I Peter 4:3-4; II Peter 2:13). They are to keep their guard up so that day does not catch you unexpectedly, 35 like a trap. For it will come upon all who live on the face of the whole earth. Luke knows his audience will not miss the final coming of the Son of Man for the end would affect the whole earth. 36 Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.” Christian morality depends, primarily, on the belief expressed in the final verse, that Christians will have to give an account of their lives. The end of the segment that began this chapter stresses the need for vigilance.[13] Through security in Jesus’ identity and promises, the disciples should heed his exhortation to “be awake!” The danger of security is apathy, and that was not the goal of Jesus’ exhortations. Instead, because the disciples know their redemption is drawing near (21:28), and that the kingdom of God is near (21:31), they are to stand up straight (21:28) and be alert in prayer. Even though they know all these things were to happen, they could still miss the signs of the end by not continuing to wait and watch. (21:35). Yet if they do not continue to be watchful, they will not be able to present themselves as faithful followers who will stand in front of the Son of Man. Knowing who is coming and that one can interpret the signs of the end, followers of Jesus need not be anxious. Watchfulness is Jesus’ exhortation to faithful disciples in expectation of the fulfillment of God’s promise of coming redemption.
We live in anxious times. I say this, knowing that every generation has enough tension to stimulate us to respond with anxiety. Natural disasters and economic and political realities impinge upon our lives. Fear, dread, and uneasiness can easily invade our lives. Modern life adds to the difficulty in that we receive news alerts on our phones, we do not get enough sleep, we overcommit ourselves, we eat an unbalanced diet, and have too much caffeine. Some studies suggest that Sunday night has become a cause of anxiety. The weekend is winding down. Minds shift to work, the activities of the kids, and the long to do list. Our mentality is that of productivity Monday to Friday, focusing upon working hard and showing our industriousness, and a leisure mentality Saturday and Sunday, which allows us to rest and play. Sunday evening becomes a tug of war because we feel guilt over relaxing on the weekend and apprehensive about the work that is ahead.[14] This passage invites us to look forward with hope rather than anxiety.
[1] Luke has freely revised Mark 13:24-27. However, Luke eludes the specifics mentioned by Mark and Matthew (e.g., “the sun will be darkened, and the moon will not give its light,” Mark 13:24) in favor of details not included by either of the other two synoptic evangelists. Many scholars do not think Jesus said any of this, suggesting that he did not say anything about the coming of the Son of Man as a future, cataclysmic event. For them, the words are from a contemporary of Luke who is addressing his generation. Further, this saying contains references to the Old Testament that some scholars think are more likely from an early Jewish-Christian prophecy rather than from Jesus. Mark linked the end of the world with the destruction of Jerusalem. Luke avoids this.
[2] Lamar Williams Jr., Mark, (Louisville: John Knox Press, 1983) p. 242.
[3] C. S. Lewis, Sunbeams: A Book of Quotations, ed by Sy Safranksy (Berkeley, CA: North Atlantic Books, 1990, p. 80.
[4] Karl Barth, Romans, p.
[5] See John J. Collins, “Old Testament Apocalypticism and Eschatology,” The New Jerome Biblical Commentary [Englewood Cliffs, N.J.: Prentice-Hall, 1990], 303.
[6] Pannenberg, Systematic Theology Volume 3, 609.
[7] (Barth 2004, 1932-67), IV.2 [66.2] 527.
[8] Joseph A. Fitzmyer, The Gospel According to Luke X-XXIV [Anchor Bible 28A; Garden City, N.Y.: Doubleday, 1985], 1350).
[9] The source is Mark. Although the illustration is found in all three gospels, suggesting its authenticity in the earliest stage of transmission, as a parable it is intrusive in its current context. Luke uniquely adds “and all the trees” (v. 29), a typical example of Lukan rhetorical expansion (see also 3:16; 4:15; 9:1; and Fitzmyer, 1352), which adds little to the impact of the illustration. Only Luke’s gospel labels the illustration of the fig tree (vv. 29-31) a “parable” (v. 29).
[10] Pannenberg, Systematic Theology Volume 2, 366.
[11] Pannenberg, Systematic Theology Volume 3, 589, 590.
[12] The source is verses 34-35 from Luke and verse 36 from Mark. Some scholars do not think Jesus said any of this. For them, Mark invented the conception of being on guard. It may also have been part of early Christian preaching. Verse 36 may view the trials and tribulations connected with the destruction of Jerusalem in retrospect. For some scholars, the conception of the Son of Man is alien to Jesus.
[13] An ending that is unique to Luke.
[14] Thompson, Derek. “How Civilization Broke Our Brains.” The Atlantic, January/February 2021, 82-84.
Wolff, Carina and Chrisanne Grisé. “18 Everyday Things That Could Trigger Anxiety.” The Healthy, April 1, 2021, www.thehealthy.com.
I would add to this that while we are to be watchful, we need to be prepared to see the kingdom and His return, perhaps in a different way then we may expect. Lyn Eastman
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