Luke 21.7-38?

Question

What does the verses mean in Luke, Chapter 21, Verses 7-38?

http://bible1.crosswalk.com/OnlineStudyBible/bible.cgi

Answer 1

5-11 Warning against deception. The opening of the discourse resembles, with several exceptions, that in Mt 24 and Mk 13. Luke does not mention that Jesus himself was at the temple (though the mention of its architectural details and the "gifts" shows that Jesus and his disciples were on the premises, v. 5). For the temple to be totally destroyed was unthinkable. Its sanctuary and surrounding structure were huge, solid, and glistening, a symbol of Jewish religion and Herodian splendor. The disciples do ask for a "sign" (v. 7), not because they are doubting but because they need a clue as to when the end will come.
The word "deceived" (v. 8; GK G4414) was frequently used to describe the activities of heretics and false prophets (e.g., 2Jn 7; Rev 2:20). Certain frightening events (vv. 9-11) are typically linked with the end times (e.g., Isa 13:10, 13; 34:4; Eze 14:21; 32:7-8; Hag 2:6; et al.). Jesus is teaching that, while such things are indeed to take place as history moves toward its climax, Christians should not be terrified by them (v. 9). The reason is that wars, revolutions, and natural calamities are not a signal that the end of history is to come immediately.

12-19 Encouragement during persecution. In its content this section bears some similarity to Mk 13:9-13 and also the account of the sending out of the Twelve (Mt 10:17-22). (1) Luke omits the preaching of the Gospel to the Gentiles (Mt 10:18) and around the world (Mk 13:10). (2) He gives a promise of wisdom in time of persecution, though there is no reference to the Holy Spirit. (3) Unique to Luke is the phrase "not a hair of your head" (v. 18). (4) Luke stresses that those who persevere, even if they lose physical life, will preserve spiritual life (v. 19).

20-24 The destruction of Jerusalem. The reference to Jerusalem (v. 20) need not be construed as a vaticinium ex eventu (a prophecy put in the mouth of Jesus after the event has occurred). If Luke were doing this, one would expect more precise details than the ones included here. The description of the siege of Jerusalem, a protracted event, contrasts with the sudden events in Luke's earlier apocalyptic passage (17:22-37). There the one on the roof will not even have time to reenter his house. But here those out in the country are warned not to try to get back into the city during the siege (v. 21). The vivid description is painful to read. Jesus' predictions seem to incorporate two phases: (1) the events of A.D. 70 involving the temple and (2) those in the distant future, described in more apocalyptic terms. Since he has already elaborated on the latter (17:20-37), he can here concentrate on a prophetic oracle on Jerusalem.
In v. 24, Luke again shows his interest in the Gentiles. This verse implies that an extended period of time is needed for its fulfillment--an idea consistent with Luke's twofold emphasis on a period of waiting along with an expectation of Christ's imminent return. It also implies an end to the period when Gentiles are prominent in God's plan (cf. Ro 11:11-27).

25-28 Future events. Jesus now speaks of apocalyptic signs of the end time. The "roaring . . . of the sea" is reminiscent of Isa 17:12; in biblical prophecy the sea often symbolizes chaos or stands for a source of fear. Daniel 7:13 is the main OT source for v. 27 and the NT concept of the glorified "Son of Man." "Power," "coming," and "glory" are terms appropriate to Christ as Son of Man and King (cf. Mt 16:27-28; Mk 9:1; Lk 9:26-27; 2Pe 1:16-17). This section concludes with Jesus' words of encouragement in expectation of redemption (v. 28).

29-38 Assurances concerning these events. The illustration of the fig tree is clear. "Generation" (v. 32; GK G1155) can refer here to a span of time or to a class or race of people. In the former sense, it may mean the decades following Jesus' lifetime. If this whole passage therefore refers to the destruction of Jerusalem, the heavenly portents must be understood figuratively. But "generation" as a span of time may also refer to the period of time following the initial events of the end time. In that case, it indicates that once the sequence begins, it will be brought through to conclusion without delay.
The other major alternative, "generation" as a class or race of people, makes most sense if it is understood as meaning the Jewish people. The point then is that the Jewish people will be preserved throughout the ages until the consummation of history at Christ's return. (For a different approach, see comments on Mt 24:34.)
The conclusion of the discourse again emphasizes faithfulness, with warnings not only against carousing but against the "anxieties of life" (v. 34; cf. 8:14; 12:22-26).
Luke ends the chapter by disclosing that Jesus taught in the temple by day but spent each night outside Jerusalem on the Mount of Olives (v. 37). He is also careful to tell us, just as he did in his earlier narratives of Jesus' ministry (4:14-15, 22, 32, 37, 42; 5:19, 26, 29), just how popular Jesus was among the "people" (GK G3295), the responsive group who came to hear his teaching "early in the morning" (v. 38; see comment on 19:45-48).

Answer 2

First application: Fulfilled in 70 CE when the Roman armies destroyed Jerusalem.

Second and Final Application: State of affairs in the world just before the Great Tribulation and Armageddon occur. We simply turn on the television and see for ourselves that the prophesied conditions are real and deteriorating rapidly.

Answer 3

It means that the second coming, as prophesied by Jesus himself, would happen before the people he preached to had died.

Verse 32 says, in the word of Jesus, "I tell you the truth, this generation will certainly not pass away until all these things have happened."

Even granting that there might have been children in the crowd and granting them three score and ten years Jesus was clearly saying that the second coming would happen before 100 AD.

And please note that he says "all" not "some". The destruction of the temple may fit part of the prophesy but it was not followed by "the Son of Man coming in a cloud with power and great glory" as was also part and parcel of the same prophesy. "All" just didn't happen.

Christians are faced with a choice. Either Jesus was wrong or Jesus came back and nobody noticed.

Answer 4

Jesus was foretelling history from the day He was speaking untill the end of time. There shall be many proofs given to mankind that God is indeed real; If they will only see and understand the signs.
He also gives warning to men of all ages that the end could come at anytime and we should live accordingly.

Answer 5

MANY shall come...to DECEIVE...and shall deceive MANY.
Luke 21:8 is what deceivers in Mt 24 and Mk 13 shall say.
Deceivers play "their part" of "their part" vs "your part".
Jack the Impe, of JVI, is an example of a Deceiver.
So also is Billy goat Graham if the truth be kNOWn.

The GRACE(ONLY) of our Lord JC with you all. Amen.

Answer 6

Jesus was foretelling what would happen to Jerusalem in 70 A.D. Jesus of course was correct. Because of Jesus' warning, Christians were able to escape Jerusalem before the Romans sacked Jerusalem and the temple.

Answer 7

Jesus noted that the beautiful place of worship will be destroyed. He was referring to fall of the Jerusalem in A.D. 70. which itself was a picture of the destruction of the last days.

Answer 8

For a different perspective on this and its parallels in Matt. 24 and Mk 13, see the link below.

http://gospelthemes.com/Mt24.htm
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Answer 9

It's the same gibberish that fundies keep spouting out about the end times. The bloody rapture.

Which is a load of bollocks as anyone with more than half a brain knows.

Answer 10

no longer something like taking factors of verses to study out and convince ones self or others. those who assume like you'll continuously be depressing interior of them selves as they do no longer pick to seem the completed picture.