TEXT: Luke 21:5-38

SUBJECT: Luke #82: The Olivet Discourse

Nearly two years ago, I began the study of Luke’s Gospel with a knot in my stomach. I knew that, one day, the Lord willing, I’d have to preach on Chapter 21. Well, the Lord was willing, and today the knot is tighter than ever.

What ties me up is not uncertainty. The chapter, it seems to me, is easy to understand—if you’re content to read it and not read into it. Many, however, have made the wrong choice: coming to the chapter with a detailed theology in mind, they put it into the text without meaning to. I pass no judgment on them, for I have done the same thing myself—for many years I badly misinterpreted the chapter. And now, with God’s help, I want to interpret it. The Bible is infallible, but I’m not, of course and I ask you to follow the Bereans, who, upon listened to Paul and "Searched the Scriptures daily to see if it was so".

Before we come to the chapter, let me briefly outline for you the four major ways it has been understood by Christian teachers. In rejecting three of the ways, I am not doubting their motives or their brains or their commitment to Christ and His Word.

The first looks to the future only. It believes the Temple in Jerusalem will one day be rebuilt and an appalling war will be fought there between the Jews and the forces of Antichrist. This is the view I have known from childhood and used to believe with all my heart.

The second looks both to the future and to the past. It sees the prophecy as having a double fulfillment: first in 70 A.D. with the destruction of Jerusalem by the Romans and also to some time future to us when another battle will be fought with Christ victorious over His foes. This view is harmless and does not contradict any Bible doctrine. I respect the people who hold to it, but I do not think it’s what this part of the Bible teaches.

The third takes a panoramic view. It sees the prophecy as not fulfilled at any one time—past, present, or future—but as a picture of the struggle between Christ and Satan, with many casualties in the Church, but with the Lord winning in the end. This, in my opinion, is a Bible doctrine and the main teaching of Revelation. But it doesn’t quite fit here.

The fourth view is the one I accept. It teaches that Luke 21 is fulfilled in the Destruction of Jerusalem in 70 A.D. This should not be confused with the teaching that says all the prophecies of the Bible are fulfilled, that Christ has already come, that the Resurrection is past, that the Judgment has occurred, and that we’re now in the New Heavens and the New Earth. This is called Full Preterism and I think it’s heresy.

That’s enough theology! Let’s move on now to the Word of God itself and find out what it says and what it means. May the Holy Spirit open our eyes to see the wondrous things out of His Law!

Today’s story is set near the Temple in Jerusalem. This is important because it informs what the Lord is talking about and keeps us from running amok with the various meanings of the word, Temple.

In the Bible, at least five different things are called, The Temple. We have the place Solomon built about 1000 A.D. There is the place the exiles rebuilt about 500 years later. The word is also used of our Lord’s human body (cf. John 2), the Christian’s body (I Corinthians 6), and the Church (I Corinthians 3).

If v.5 were written on a business card and dropped out of heaven, you might be unsure what God means by Temple. But the verse is not an isolated text, but part of a larger story. If they’re looking at the Temple in Jerusalem and talking about its stones, what else could it mean but the literal building?

If it means anything else, we have to have a clue that the Lord is speaking figuratively. If we don’t, He was not teaching the disciples that day for they could not have imagined any other meaning!

The disciples (and others) very much loved the Temple. It was the most beautiful place they had ever seen—and not just to the eye, but to the soul of the devout Jew, for the Temple was God’s House, the place He set His Sacred Name.

About the Temple, our Lord makes a shocking prediction:

The disciples were horrified! For in the loss of the Temple, Israel would not only lose its best building, but also it’s way of life—and the favor of God.

The life of Israel was built around the Temple. It was a symbol of God’s presence and the place where sacrifices were made for the sins of His People. Once before the Temple had been destroyed—in the days of Jeremiah. It was so traumatic to the people that they hung up their harps, unable to sing the songs of Zion in a foreign land (cf. Psalm 137).

If the Temple meant the Lord was with His people, then the loss of the Temple meant God had forsaken them. He did it once before, about 600 years ago—and now, He would do it again.

What if your house burned down? If the insurance covered everything five times over, it would not compensate me for the loss of my house. For that house is where I took a young bride; where we had our babies; where we cried and laughed and lived our lives! I always tell my kids it’s the best house in the world because it’s our house!

Multiply that loss by a thousand and you get an inkling of what the loss of the Temple meant to Peter and James and John and the others who first heard of its doom.

Needless to say, the bad news stirred the curiosity of the disciples. They asked the Lord two questions about it:

• "When will these things be?"

• "What sign will there be when these things are about to take place?"

The prophecies they knew best were often long-range. Centuries would pass between the Word of God and its fulfillment. They must have hoped this one would be way off in the future.

But, just in case it isn’t so far off, what should they be looking for? What signs—if any—would be given to alert them of the coming destruction?

Note carefully: the disciples are not asking about the end of the world, but about the end of the Temple. I’m sure they were interested in this other doctrine, but not at the moment. Right now, they’re worried sick about something else.

The Lord begins with a negative answer; He tells them what not to look for, things that do not mean the end is near.

What are they? The things End-Time Speculators point to as proving The End has come.

But what does the Lord say about all these things? He says

In other words, these things will occur, but they do not mark the end. Not the end of time and not the end of Jerusalem.

At v.13 digresses from His main subject to give a cheering exhortation. You will be persecuted—He says—even members of your own family will betray you. But don’t worry, the Holy Spirit will not forsake you, but He’ll give you a special opportunity to witness for Me and with it, a special gift.

Don’t fear persecution, but use it for Me, knowing the Spirit will help you when you need Him most.

The passage has been used to justify a lack of study, but it does not do that. The Lord often helps us without any effort on our part, but He does not promise it. If you want to be a better witness, a better Sunday School teacher, a better preacher, "Study to show yourself approved of God…Give attendance to reading, to exhortation, to doctrine".

If wars, earthquakes, famines, false Messiahs, and so on, do not mark the end, what does? Will the Lord give His people a heads up? Yes He will. The Temple is about to fall:

• "When you see Jerusalem surrounded by armies, then you know that its desolation is near".

• "There will be signs in the sun and the moon and in the stars".

• "Men’s hearts will fail them for fear…"

When armies surround the city, when signs appear in the sky, and when men are out of their minds with fear, then you know the end of the Temple has come!

When these things occur, the disciples of the Lord are to get out of the city--and right now! Why? Because no mercy will be shown that day—

God will avenge Himself on Jerusalem that day—and He won’t be acting on impulse! No, the punishment is a fulfillment of "All [the] things that are written".

All things that are written: written where? It cannot be the New Testament because that part of the Bible was not written at the time the Lord said these things. Thus, it must be the Old Testament Scriptures He has in mind.

What part of the Hebrew Bible promises to inflict a final punishment on Jerusalem for its sins? Chiefly, it is the books of Leviticus and Deuteronomy, where the curses of the Old Covenant are announced.

If you read Deuteronomy 28, you’ll find the first fourteen verses promise the blessings of obedience. If the Lord’s People keep the Law, happy things will follow, things like: many children, good crops, and victory at war. But, in vv.15ff, you have the curses that will fall on them if they rebel against the Lord. Famine, infertility, loss in war, anxiety, short lives, exile, and more. Then, in Deuteronomy 30:18, we have a summary and a climax of the Covenant:

The key word is land: Israel will be driven from its land, and thus, will lose it’s inheritance and it’s special claim on God. Leviticus 26 teaches the same thing, almost word-for-word.

For further study, look at Luke 11:37ff. And Matthew 23. These show what the vengeance of God is and on whom it falls. Israel had always been a stiff-necked people, but in the crucifixion of Christ, they will fill up their quota of sin and God will lower the boom on them.

The 27^th and 28^th verses throw a monkey wrench in my well-oiled machine. All this time I’ve been saying the Temple to be destroyed is the one they were then looking at—and not a spiritual temple or a Rebuilt Temple—but that one, the very same.

But here, the Lord seems to say that the Fall of Jerusalem coincides with the Second Coming of Christ—an event that is still future to us!

Before I try to wiggle out of this one, let me affirm my belief: From the bottom of my heart, I believe in the Second Coming of Christ; I believe it is still future to us; I believe He will come physically to raise the dead, to sit in judgment, and to bring in the Final Age of heaven and hell. No one believes this more firmly than I do!

But, even though I believe that doctrine, I do not think that is what our Lord is referring to in this chapter. It sounds like it, but sounding like it and being it are two different things!

The verses say,

If this is not the Second Coming of Christ, what is it? It is the customary way in the Old Testament to describe the coming of God in judgment or salvation. Scholars call it Apocalyptic Language. The sermon—I know—is getting long, so let me give you just two or three examples.

In Psalm 18, David thanks the Lord for rescuing him from his enemies. One day, the Philistines surrounded the king and nearly had him. But then, the Lord broke into the story to smash His enemies and to save the king. But look how David tells the story: it is not matter-of-fact; nothing like Joab moved on the flank or then the ambush was sprung, nothing like that at all. It sounds more like the Second Coming:

If a soldier read the report he would say a small army surprised a much bigger army and dealt it a deadly blow. But David saw it as an Apocalypse—as God coming to earth to fight for His People.

Who’s right? The Soldier or David? They’re both right, for they describe the same thing in different ways: the soldier sees it literally, the king sees it spiritually.

Ours is an age more scientific than Bible days, but we also use this kind of language—we all exaggerate for effect. We’re not lying, but using colorful language—words every native speaker understands.

On November 22, 1963, President Kennedy was assassinated. On that day, you might have said, the world stood still. This doesn’t mean the earth stopped rotating on its axis or that it quit revolving around the sun or even that everyone froze dead in their tracks. But, you know what it means: Millions were shocked and dismayed at the terrible news.

Joel 2:30-31 foresees the Day of Pentecost as shaking the lights of heaven:

Did these things happen on the Day of Pentecost fifty days after the Lord’s death? Sure they did—but not literally. But the outpouring of the Spirit was so awesome that the prophet could only describe it a cosmic shaking!

Isaiah 13 describes the destruction of Babylon for the pleasure it took in pillaging Jerusalem. God assigned the task, but He did not want His enemies to enjoy themselves! And so, though Babylon was the mightiest Empire in the world, God said—vv.9-10,

This was not the end of the world, but a judgment that fell on Babylon in the Sixth Century B.C. Yet it reads like the end of the world, doesn’t it?

If this is the Bible’s usual way of describing God’s judgments in time, and if it fits the context well, then it seems right to suppose the "Second Coming" described in our chapter is not the Second Coming we think of, but rather, a coming of Christ to break the nation that hung Him on a cross.

For the unbelieving Jews, the coming of Christ was a disaster. In a few days, hundreds of thousands were killed or carried off into captivity. In his classic book, The Wars of the Jews, Flavius Josephus—who was in Jerusalem at the time—tells of the slaughter that is second to none in the history of warfare.

But not all the Jews at that time were unbelievers. In fact, many thousands had put their faith in Jesus their Messiah. When they saw the signs He told them about, they fled the city, and Josephus tells us—not one of them was killed by the Roman armies.

The judgment of Christ did not fall on His people. We are not appointed to wrath, but to salvation. As Jews and patriots they mourned the wreck of their homeland, but as Christians they were saved from their worst enemies—the fanatical, persecuting Jews. From 70 A.D. on, their force was spent. The Church was free. No wonder the Lord tells them to

I’ve already named 70 A.D. as the time of fulfillment. This is taught in vv.29-33.

First, we have an illustration. Every farmer can pretty much guess when the fig tree will bear its fruit. He won’t get it to the day or the hour, of course, but he has a general idea. In the same way, when the disciples see the things our Lord told them about, they would know when the city was about to fall. Not to the minute, but they could get close. They’ll know

The Lord does not set a date, but He does give a window in v32:

There is no reason to make generation mean anything other than an ordinary lifespan. The Jews at the time said about forty years. The words were spoken sometime around 30 A.D., which means the sack of Jerusalem in 70 A.D. came just when the Lord said it would.

He left no room for doubt—for even if heaven and earth passed away, this word—His Word—would not pass away. And it didn’t.

He didn’t leave the prophecy hanging. He told His disciples what to do about it. It wasn’t to run around like madman or try to pin down the day and the hour. No, in light of the Coming Judgment, they were to live holy lives:

If they’re partying all night, getting drunk every day or living for money, they’ll forget the warning and be swept away by the vengeance of God.

If they want to remember it—and be ready for it—they need to be awake spiritually and much given to prayer.

If they do this, the judgment will hold no terrors for them. The ungodly will be caught unprepared, but the obedient disciples of Christ will be ready for it.

In the last two verses, we have the Lord’s schedule: By day, He preached in Jerusalem, by night, He slept on the Mount of Olives where He would be quiet and out of harm’s way—for now.

The message is easy to state, but the more you think about it, the more you realize how important it is to understanding the Bible and the formulating of good theology. Here it is: Israel is no longer God’s Covenant People, but has been replaced by the disciples of Christ or the Church.

If the torching of the Temple and the scattering of Israel means anything at all, it means the Lord has a New People, a People who—unlike the others—will live in godliness and for His glory. What Israel should have been, but wasn’t, we will be—not because we’re natively better than they were—but because God has made a New Covenant with us—a Covenant that includes the forgiveness of sin, the gift of the Holy Spirit, and new hearts that know and love and obey Christ.

The cutting off of Israel in A.D. 70 says a lot about our theology. For example, it says:

1. God has one purpose and one people, not two purposes and two peoples.
2. Jews and Gentiles are equal before God: both are guilty and both redeemed by Christ—in the same way!
3. The Hebrew customs—of diet, clothing, holidays, circumcision, and so on—are rendered null and void. They’re not wrong, as traditional things they may be good, but they are not necessary for salvation, for membership in the church or for holiness. The most sacred event in a Jew’s life was his b’rith—the circumcision that brought him into Covenant with God. But Paul says, "Circumcision is nothing and uncircumcision is nothing, but a new heart is what matters!"
4. Christians are not obliged to favor Israel over the Arabs, as though "I will bless those who bless you and I will curse those who curse you" are still in effect.
6. The blessings promised to Israel—of land and inheritance and happiness and long life and God’s favor are made spiritual under the New Covenant and come to us—to believers in Christ—as the rightful heirs of Abraham, Isaac, and Jacob.

The cutting off of Israel serves as a warning to us. If they were cut off because of their unbelief, we will fare no better if we live in unbelief. If God did not respect the circumcision of a stubborn Jew, He will not respect the baptism of a stubborn church member. If they failed because of their unbelief, we can only succeed by putting our trust in God and in His Son, the Lord Jesus Christ.

Heed the warning! God is not joking! But He does extend a loving hand to everyone who wants it and will take it by faith.

God bless you, everyone, for Christ’s sake. Amen.