EXEGESIS:

LUKE 19-21. IN THE TEMPLE

Since his triumphal entry into Jerusalem (19:28-40), Jesus’ activities have centered on
the temple, where he:

• Cleansed the temple (19:45-46).

• Taught and answered hostile questioners (19:47-48; 20:1-8, 20-40).

• Gave the Parable of the Wicked Tenants, pointing to his death at the hands of the
keepers of the temple—and concluding with the verse about the stone that the builders
rejected becoming the cornerstone (20:9-19).

• Denounced the scribes (20:45-47).

• Commended the generosity of the poor widow (21:1-4).

The discourse, beginning at 21:5, continues through the chapter. Our Gospel lesson
takes in the first half of the discourse.

Luke wrote this Gospel a decade or more after the destruction of Jerusalem and the
temple in 70 A.D. To gain an appreciation of the impact that those events must have
had on the early church, we have only to remember September 11. What if all of New
York City had been destroyed instead of just two buildings! Even a decade afterwards
(Luke writes this Gospel a decade after the fall of Jerusalem), that would be fresh in our
minds as a turning point in our history.

This story has parallels in Mark 13:5-37 and Matthew 24:1-36. Mark was the first of the
Gospels to be written, and Matthew and Luke use it as one of their sources.

LUKE 21:5-6. EVERY STONE WILL BE THROWN DOWN

5As some were talking about the temple and how it was decorated with beautiful stones
and gifts, he said, 6“As for these things which you see, the days will come, in which
there will not be left here one stone on another that will not be thrown down.”

“As some were talking about the temple and how it was decorated with beautiful
stones and gifts” (v. 5). This is the third temple. Solomon built the first temple, which
was destroyed by the Babylonians in 587 B.C. When the Jews returned from their
captivity in Babylonia, they built the second temple—a remarkable work of faith but
inferior to the original temple. Herod tore down that temple in 20 B.C. to make room for
his temple—the one that the disciples admire here.

Herod’s temple, already under construction for forty-six years (John 2:20), will not be
completed until 63 A.D, but is nonetheless magnificent. It is sited on a prominence in
Jerusalem, which itself is sited on a mountain. Josephus tells us that the facade is a
hundred cubits (150 feet —45 meters) wide and high—as high as a fifteen-story
building. He tells of huge white stones as large as 25 x 8 x 12 cubits (37 x 12 x 18 feet
or 11.5 x 3.5 x 5.5 meters). Furthermore, he says that, “being covered on all sides with
massive plates of gold, the sun was no sooner up than it radiated so fiery a flash that
persons straining to look at it were compelled to avert their eyes, as from the solar
rays.” Its furnishings are as lavish as the building itself.
“As for these things which you see” (v. 6a). The disciples see the external
adornment, but fail to see the spiritual bankruptcy behind the facade—the hypocrisy
(11:37-54)—the oppression (18:7; 20:47)—the rejection of the Messiah and the Gospel
(13:33-34; 20:13-18; Acts 13:46-48; 18:5-6; 28:25-28)—and the impending death of
God’s Son at the hands of the religious authorities (9:22; 18:31-33; 19:47; 20:14-19;
22:1-2, 52; 23:1-25) (Stein, 521; Bock 334).

“the days will come, in which there will not be left here one stone on another that
will not be thrown down” (v. 6b). Six centuries earlier, God called Jeremiah to warn
the people of Jerusalem to change their ways so that God would continue to dwell with
them. Jeremiah was to proclaim, “Don’t trust in lying words, saying, The temple of
Yahweh, the temple of Yahweh, the temple of Yahweh, are these” (Jeremiah 7:4). God
asked, “Is this house, which is called by my name, become a den of robbers in your
eyes?” (Jeremiah 7:11)—a verse to which Jesus alluded in his own cleansing of the
temple (Luke 19:46). The people failed to heed Jeremiah’s warning, and the city and
temple were destroyed and the people taken into captivity.

In 19:41-44, Jesus predicted the fall of Jerusalem. Now he predicts the destruction of
the temple. Once, again the problem is the faithlessness of the people. Jesus’ prophecy
will be fulfilled a few decades later, in 70 A.D. in when the Jews will rebel against the
Romans and will be punished by a siege. The city, initially a refuge for its citizens, will
become a trap as the siege tightens. The inhabitants will be reduced to cannibalism.
Most of them will die; the rest will be taken into captivity; and the temple will be utterly
destroyed (Barclay, 269).

But another temple will rise in its place—”built on the foundation of the apostles and
prophets, Christ Jesus himself being the chief cornerstone; in whom the whole building,
fitted together, grows into a holy temple in the Lord; in whom you also are built together
for a habitation of God in the Spirit” (Ephesians 2:20-22) (Scherer, 361).

As we examine these verses, we must find the Golden Mean between those, on the one
hand, who would say that Jesus intended these words for New York City and the World
Trade Center buildings, and those, on the other hand, who would say that there is
nothing of importance here for today. What lessons might we draw from these verses?
Consider the following, and then compile your own list:

• God reserves especially harsh judgment for those who hide behind a facade of empty
religious practice.

• Even the finest religious buildings have no value unless people faithfully do God’s will.
Our cities are cluttered with once magnificent but now nearly empty church buildings
whose congregations failed in their Great Commission—failed to reach out with the
Gospel—failed to love their neighbors and to serve their community.

• Even our most magnificent works—even those that seem most enduring—are but for a
moment.

LUKE 21:7-8. WHEN?—WHAT SIGN?

7They asked him, “Teacher, so when will these things be? What is the sign that these
things are about to happen?”

8He said, “Watch out that you don’t get led astray, for many will come in my name,
saying, ‘I am he,’ and, ‘The time is at hand.’ Therefore don’t follow them.“
“Teacher, so when will these things be? What is the sign that these things are
about to happen?”(v. 7). Faced with any disaster, we ask: When? What should we
watch for? How will we know? How can we prepare? What can we do? How can we
escape?

In verses 9-11, Jesus gives the disciples three signs for which the disciples can watch:

• False prophets
• Political chaos and
• Natural disasters

The question is whether the events of verses 8 ff. point to the destruction of Jerusalem
or the Second Coming. Scholars tend to agree that it is the destruction of Jerusalem
(Evans, 307; Henrich, 450; Stein, 514).

“Watch out that you don’t get led astray, for many will come in my name, saying,
‘I am he,’ and, ‘The time is at hand.’ Therefore don’t follow them” (v. 8). The
destruction of Jerusalem will be brought about by people following false prophets.
Zealots will lead an insurrection against the Romans—a fatal move. Rome will destroy
them.

Luke, in the book of Acts, records three instances of false prophets: Theudas led four
hundred followers to a disastrous insurrection (Acts 5:36). Judas the Galilean did
likewise (Acts 5:37). An unnamed Egyptian led four thousand followers to insurrection
(Acts 21:38).

Our nation has no dearth of false prophets, both religious and political. Some claim to
know when the world will end. Others predict disaster. Some are demagogues, preying
on our fears. Others promote a Prosperity Gospel—”believe and grow rich.” Some
promote secular materialism—a gospel of stocks, bonds, real estate, and quick-rich
schemes—as if money were the answer. Still others promote hedonism, such as “The
Playboy Philosophy,” as if pleasure were the answer. Others promote fitness, as if
health were the answer. All ultimately fail us, some disastrously.

LUKE 21:9-11. TERRORS AND GREAT SIGNS FROM HEAVEN

9“When you hear of wars and disturbances, don’t be terrified, for these things must
happen first, but the end won’t come immediately.” 10Then he said to them, “Nation will
rise against nation, and kingdom against kingdom. 11There will be great earthquakes,
famines, and plagues in various places. There will be terrors and great signs from
heaven.”

Verse 28 promises a great banquet in Christ’s kingdom, but first there will be terrible
times—war, political chaos, and natural disasters. Knowing that redemption is coming
we need not be terrified. Jesus does not, however, promise life without pain. Rather
than promising escape from hardship, he offers spiritual resources to cope with it.

“When you hear of wars and disturbances, don’t be terrified, for these things
must happen first, but the end won’t come immediately” (v. 9). Events might seem
catastrophic, but we need not fear that God has quit the field. His divine plan will
ultimately prevail.

“Nation will rise against nation, and kingdom against kingdom. There will be great
earthquakes, famines, and plagues in various places. There will be terrors and
great signs from heaven” (vv. 10-11). Jesus’ imagery here is rooted in Old Testament
prophecies (Isaiah 29:6; 51:19; Ezekiel 36:29-30; 38:19; Amos 8:11; Zechariah 14:5)
LUKE 21:12-15. THEY WILL PERSECUTE YOU
12“But before all these things, they will lay their hands on you and will persecute you,
delivering you up (Greek: paradidontes— from paradidomi) to synagogues and prisons,
bringing you before kings and governors for my name’s sake. 13It will turn out as a
testimony (Greek: marturion) for you. 14Settle it therefore in your hearts not to meditate
beforehand how to answer, 15for I will give you a mouth and wisdom which all your
adversaries will not be able to withstand or to contradict.”

“But before all these things, they will lay their hands on you and will persecute
you” (v. 12a). “Before all these things” means “before the destruction of the temple”
rather than “before the Second Coming.” In the book of Acts, Luke will report the
fulfillment of these prophecies:

• The arrest of disciples (Acts 4:3; 5:17-18; 12:1-5; 21:27-36).

• Persecution of Christians, with Saul as one of the chief persecutors (Acts 7:52; 8:3;
9:5; 12:1-2; 22:4, 7-8; 26:9-11, 14-15)

• Problems with synagogues (Acts 6:9; 9:2; 13:44-51; 17:1-5; 18:4-7; 19:8-9; 22:19;
26:11)

• Problems with kings and governors (Acts 12:1; 23:24, 26, 33; 24:1, 10; 25:13-14, 23-
24, 26; 26:2)

The phrase translated “arrest you” in the NRSV is literally “lay their hands on you.” Luke
will use this same phrase to describe the desire to lay their hands on Jesus (20:19) and
to lay their hands on Christians (Acts 4:3; 5:18; 12:1; 21:27).

“delivering you up (paradidontes—from paradidomi) to synagogues and prisons,

bringing you before kings and governors for my name’s sake” (v. 12b). “Delivering
you up” (paradidomi—sometimes translated “handed over” or “betrayed”) will be used of
the betrayal of Jesus (9:44; 18:32; 24:7) and the betrayal of Jesus’ followers (21:12, 16;
Acts 21:11; 28:17).

“It will turn out as a testimony (marturion) for you” (v. 13). Arrest and persecution
will provide the disciples with opportunity to testify (marturion—transliterated “martyr” in
English because of the martyrdom of early Christians).

“Settle it therefore in your hearts not to meditate beforehand how to answer” (v.
14). Jesus counsels the disciples not to worry about what they will say when the time
comes. Any human preparation that they might make will prove far inferior to the divine
inspiration that Christ will provide them as it is needed. Their best preparation will not be
in compiling a defense but in aligning themselves with the will of God.

“for I will give you a mouth and wisdom which all your adversaries will not be
able to withstand or to contradict” (v. 15). Christians need not worry about what they
will say, because Jesus will give them unassailable words of wisdom. Again, this is
fulfilled in Acts:

• Peter and John will be arrested and will use the occasion to witness to the council
(Acts 4:1-22). The council will be amazed at their testimony and will order them not to
speak of Jesus further, but fear of the people will thwart them from imposing more
severe measures.
• Peter and the apostles will be arrested, but an angel will release them so that they can
continue teaching in the temple. When re-arrested, they will say, “We must obey God
rather than men,” and proceed to preach to the council. The council will want to kill
them, but Gamaliel will persuade them to let them go, saying, “…if this counsel…is of
men, it will be overthrown. But if it is of God, you will not be able to overthrow it” (Acts
5:17-42).

• Stephen will preach a long and powerful sermon to the council, leading to his
martyrdom (Acts 7).

• Paul and Silas will be arrested and flogged, but they will sing hymns in prison. An
earthquake will free them, but they will remain in prison, converting the jailer and his
household. When the authorities try to release them, Paul and Silas will assert their
Roman citizenship and protest their wrongful arrest, forcing the authorities to apologize
(Acts 16:16-40).

• Paul will use various arrests to testify to his faith (Acts 22:1-21; 23:1-6; 24:10-21; 26:2-
29).

“for I will give you a mouth and wisdom” (v. 15a). Christians have witnessed
powerfully to their faith in the midst of persecution on countless occasions. Corrie ten
Boom and Dietrich Bonhoeffer come immediately to mind, but much Christian witness
today takes place unheralded today, especially in Third World countries. Even if not
persecuted, we bear witness to Christ anytime we bear adversity with grace.

In Western nations, few of us have suffered for our faith, but we should not imagine that
it could not happen. Fundamentalist Muslims are determined to impose their faith
worldwide, and have proven willing to use violence to do so.

LUKE 21:16-19. BY YOUR ENDURANCE, YOU WILL WIN YOUR

LIVES
16“You will be handed over even by parents, brothers, relatives, and friends. They will
cause some of you to be put to death. 17You will be hated by all men for my name’s
sake. 18And not a hair of your head will perish. 19‘By your endurance you will win your
lives.'”

“You will be handed over even by parents, brothers, relatives, and friends” (v.
16a). Earlier, Jesus said, “My mother and my brothers are these who hear the word of
God, and do it” (8:21). He warned, “If anyone comes to me, and doesn’t disregard his
own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he
can’t be my disciple”(14:26). He calls us to put discipleship not just above bad things,
but also above good things such as family.

There appears to be a contradiction in these verses. Jesus says, “They will cause
some of you to be put to death” (v. 16b), but then promises, “And not a hair of your
head will perish” (v. 18). In the book of Acts, Luke will record the deaths of Stephen
(Acts 7:54-60), James (Acts 12:2), and possibly others (Acts 22:4), so it is clear that
disciples will suffer and die for the Gospel. In v. 18, Jesus may be assuring them that
the church will not be diminished by persecution—or that those who kill the body “no
more that they can do” (12:4).

“By your endurance you will win your lives” (v. 19). If faced with persecution and/or
death, how can we endure? It will help if we have counted the cost of discipleship rather
than assuming that discipleship will be comfortable (14:26-33). It will also help to
remember this promise—that by our endurance we will gain our souls.
SCRIPTURE QUOTATIONS are from the World English Bible (WEB), a public domain (no copyright)
modern English translation of the Holy Bible. The World English Bible is based on the American
Standard Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the
Greek Majority Text New Testament. The ASV, which is also in the public domain due to expired
copyrights, was a very good translation, but included many archaic words (hast, shineth, etc.), which
the WEB has updated.

BIBLIOGRAPHY:

Ver. 18.—But there shall not an hair of your head

perish. “Because,” says S. Gregory, “what was said about death
was hard, comfort is added at once, from the joy of the
resurrection, when it is said, ‘a hair of your head shall not perish.’
For we know that the flesh when wounded, causes pain, but the
hair when cut does not. Our Lord therefore said to His martyrs,
‘A hair of your head shall not perish.’” From these words of
Christ, we may conclude that we shall rise again with our actual
bodies. S. Augustine (De Civitate, chap.19, 2O.) So S.
Bonaventure, S. Thomas, the master of the sentences, Soto, and
others. Their proof is from Matt. x. 30: “The very hairs of your
head are all numbered;” and from this of S. Luke, “Not a hair of
your head shall perish.” “Not in length,” says S. Augustine, “but
in number.”
2. We may collect this from reason, for our bodies will rise
without deformity, with their natural adornments and comeliness;
the adornment of the head is the hair, the beard, the nails. If any
one has not these he is a deformed.
Ver. 19.—In your patience possess ye your souls. Patience,
therefore, is the possession of our souls. Firstly, because patience
rules the soul and directs it in peace, and bends and influences it
as it pleases. Secondly, because no one can keep the hope of a
future life, as S. Augustine says, unless he have patience in the
labours of the present one. Thirdly, S. Gregory (Homily xxxv. in
Evangel.): “The possession of the soul consists of the virtue of
patience, because patience is the root and guardian of all virtues.
Through patience, we possess our souls, because, while we learn
to govern ourselves, we begin to possess the knowledge that we
are (quod sumus, quod adverb). It is patience to endure calmly the
evils we suffer from others, and to be affected with no painful
feeling against him who inflicts them upon us. For whoever so
takes the oppressions of others, as to grieve in silence, but to look
out for a time of retribution, does not possess this virtue, but only
makes a show of it. Again, Solomon says, Prov. xvi. 32: ‘The
patient man is better than the valiant, and he that ruleth his spirit
than he that taketh cities.’ The taking of a city is therefore a less
victory, because the conquest is outside ourselves. That which is
subdued by patience is greater, because the mind is subdued by
itself, and subjects itself to itself when patience subdues it to the
humility of endurance.” S. Gregory adds the example of the
Abbot Stephen, who returned contumelies with thanks, and
thought a gain, loss, and considered his adversaries his helpers.
Hence, at his death, angels were seen taking his soul to heaven.
The impatient do not possess their souls, but are possessed by
the vices of wrath and vindictiveness, and consequently by Satan.
They, only, who have ardent love can gain true patience, as those
fervent martyrs—SS. Ignatius, Laurence, Sebastian, Vincent, and
others. Trajan the Emperor, consequently, said when he
conferred, by his sentence, martyrdom on S. Ignatius, “No people
suffer so much for their God as the Christians.” S. Gregory
(book v. Moral. chap. 13), “What is it to possess our souls, but to
live perfectly in all things, and to govern all the emotions of our
minds by the art of virtue? Whoever therefore possesses patience,
possesses his soul, because he is thus made strong against all
adversities, so that he rules even by subduing himself. By
whatever he masters himself, he clearly shows himself
unmastered, for when he masters himself in his pleasures, he
prepares himself to be unmastered by their opposites.” In his
39th Epistle to Theoclister; “In your patience possess your souls.
Consider a moment where patience would be if there were
nothing to be endured. I suspect that he would not be an Abel who
had no Cain. For if the good were without misfortunes, they could
not be perfectly good, for they would have no purgation. Their
very society with evil is the purification of the good.” Hence, says
Theodore Studita in his 19th Catechetical Lecture, “Endurance is
the highest perfection of virtue;” and Lucan (lib. ix.):
—Serpens, sitis, ardor, arenæ The sandy desert’s burning heat; the
Dulcia Virtutis, gaudet pangs
Patientia duris. Of raging thirst; its serpent’s cruel
 fangs,
Are Virtue’s sweets; for Patience
joys in these,
And welcomes hardships more than
softest case.

Lastly, the whole band of virtues flows into patience, so that

it appears to be the complex of all virtues. Sencea (Ep. 69. and
following): “There is i fortitude of which the brands are patience,
endurance, and toleration. There is prudence, without which no
undertaking is entered upon, and which persuades us to endure
bravely what we cannot escape. There is constancy which cannot
be cast down from its pedestal, and the determination of which no
force can overthrow. Here is that indivisible society of virtues.”
And see the words of S. James. i. 4.

3) Reflection
• The Gospel today begins with the discourse of Jesus called the Apocalyptic Discourse.
It is a long discourse which will be the theme of the Gospels in the next days up to the
last week of the liturgical year. For us of the XXI century, the apocalyptic language is
strange and confusing. But, for the poor and persecuted people of the Christian
communities of that time, these were the words that everybody understood and the
principal purpose was to animate the faith and hope of the poor and oppressed. The
apocalyptic language is the fruit of the witness of faith by these poor people, who in spite
of the persecution, and against all contrary appearances, continued to believe that God
was with them and that He continued to be the Lord of history.

• Luke 21:5-7: Introduction to the Apocalyptic Discourse. In the days leading up to the
Apocalyptic Discourse, Jesus had broken away from the temple (Lk 19:45-48), the priests
and the elders (Lk 20:1-26), the Sadducees (Lk 20:27-40), and from the scribes who
exploited the widows (Lk 20:41-47). Finally, as we read in yesterday’s Gospel, He ends
by praising the widow who gave as alms all she possessed (Lk 21:1-4). Now, in today’s
Gospel, “while some were talking about the temple, remarking how it was adorned with
fine stonework and votive offerings, Jesus said: “The time will come when not a single
stone will be left on another everything will be destroyed”. In listening to this comment
of Jesus, the disciples asked: “Master, when will this happen, then, and what sign will
there be that it is about to take place?” They ask for more information. The Apocalyptic
Discourse which follows is the response of Jesus to this question from the disciples on
when and how the destruction of the temple will take place. The Gospel of Mark tells us
the following about the context of this discourse which Jesus pronounces. He says that
Jesus had left the city and was now sitting on the Mount of Olives (Mk 13:2-4). There,
from the top of the mountain He had a majestic view of the temple. Mark also says that
there were only four disciples who listened to His last discourse. At the beginning of His
preaching, three years before in Galilee, the crowds followed Jesus to listen to His words.
Now, in the last discourse, there are only four who listen: Peter, James, John and Andrew
(Mk 13:3).
• Luke 21:8: Objective of the discourse: "Take care not to be deceived!” The disciples
had asked: “Master, when will this happen, then, and what sign will there be that it is
about to take place?” Jesus begins His response with a warning: “Take care not to be
deceived. Many will come using my name and saying, ‘I am the one’ and ‘the time is
near at hand’; refuse to join them”. At a time of change and confusion there are always
people who want to take advantage of the situation and deceive others. This happens
today and it happened in the time of the 80’s, at the time when Luke wrote his Gospel.
Many thought that the end of time was close at hand with the disasters and wars of those
years, and the destruction of Jerusalem in the year 70 and the persecution of Christians by
the Roman Empire. There were people who said: “God no longer controls the events! We
are lost!” This is why the main concern of the Apocalyptic Discourses is always the
same: to help the communities to better discern the signs of the times. They should not be
deceived by the conversations of people concerning the end of the world: "Take care not
to be deceived”. The discourse offers signs to help them discern and increases their hope.

• Luke 21:9-11: Signs to help them read the facts. After this brief introduction, the
discourse begins: “When you hear of wars and revolutions, do not be terrified, for this is
something that must happen first, but the end will not come at once” Then He said to
them: “Nation will fight against nation, and kingdom against kingdom. There will be
great earthquakes and plagues and famines in various places, there will be terrifying
events and great signs from heaven”. To understand these words one has to understand
that Jesus lives and speaks in the year 33. The readers of Luke live and listen in the year
85. Now, in the 5o years between the year 33 and the year 85, the majority of things
mentioned by Jesus had already taken place and were known to everyone. For example,
in diverse parts of the world there were wars, false prophets arose, there were sicknesses
and plagues, and in Asia Minor, the earthquakes were frequent. According to the
apocalyptic style, this discourse lists all these events, one after the other, as signs or
stages of the project of God in the history of the People of God, from the time of Jesus
down to our time:
1st sign: the false Messiahs (Lk 21:8);
2nd sign: war and revolutions (Lk 21:9);
3rd sign: nations which fight against other nations, one kingdom against another kingdom
(Lk 21:10);
4th sign: earthquakes in different parts (Lk 21:11);
5th sign: hunger, plagues and signs in the sky (Lk 21:11).
Here ends the Gospel for today. That of tomorrow presents another sign: the persecution
of the Christian communities (Lk 21:12). Thus, by means of these signs within the
Apocalyptic Discourse, the communities of the 80’s, the time when Luke wrote his
Gospel, could see God’s plan and discover that history had not escaped the hands of God.
Everything happened according to what was foretold and announced by Jesus in the
Apocalyptic Discourse.
4) Personal questions
• What sentiment or feeling did you experience during the reading of today’s Gospel?
Peace or fear?
• Do you think that the end of the world is close at hand? What can we answer to those
who say that the end of the world is close at hand? How can we encourage people today
to resist and to have hope?
5) Concluding prayer
Let the countryside exult, and all that is in it,
and all the trees of the forest cry out for joy,
at Yahweh's approach, for He is coming,
coming to judge the earth;
He will judge the world with saving justice,
and the nations with constancy. (Ps 96:12-13)

b) A possible division of the text:

Luke 21:5-7: introduction.
Luke 21:8-9: initial warning.
Luke 21:10-11: the signs.
Luke 21:12-17: the disciples put to the test.
Luke 21:18-19: protection and trust.
c) The text:
While some people were speaking about how the temple was adorned with costly stones
and votive offerings, Jesus said, "All that you see here-- the days will come when there will
not be left a stone upon another stone that will not be thrown down." Then they asked him,
"Teacher, when will this happen? And what sign will there be when all these things are
about to happen?" He answered, "See that you not be deceived, for many will come in my
name, saying, 'I am he,' and 'The time has come.' Do not follow them! When you hear of
wars and insurrections, do not be terrified; for such things must happen first, but it will not
immediately be the end." Then he said to them, "Nation will rise against nation, and
kingdom against kingdom. There will be powerful earthquakes, famines, and plagues from
place to place; and awesome sights and mighty signs will come from the sky. "Before all
this happens, however, they will seize and persecute you, they will hand you over to the
synagogues and to prisons, and they will have you led before kings and governors because
of my name. It will lead to your giving testimony. Remember, you are not to prepare your
defense beforehand, for I myself shall give you a wisdom in speaking that all your
adversaries will be powerless to resist or refute. You will even be handed over by parents,
brothers, relatives, and friends, and they will put some of you to death. You will be hated
by all because of my name, but not a hair on your head will be destroyed. By your
perseverance you will secure your lives."
3. A moment of prayerful silence
so that the Word of God may penetrate and enlighten our life.
4. A few questions
- Which sentiments prevail in me: anguish, fear, trust, hope, doubt...?
- Where is the Good News in this discourse?
- Do we love what we expect and do we conform ourselves to its demands?
- How do I react to trials in my life of faith?
- Can I make a connection with the present historical events?
- What place does Jesus have in history today?
5. Meditatio
a) A key for reading:
Let us not allow ourselves to be attracted by the exterior upheavals, typical of the
apocalyptic language, but by the interior ones, which are necessary, which pre-announce
and prepare the encounter with the Lord. Even being aware that today also, in different
parts of the world, “apocalyptic” situations are being lived, it is possible to make a
personalized reading, not an evasive one, which shifts the attention to personal
responsibility. Luke, regarding the other Evangelists, underlines that the end has not come,
that it is necessary to live the waiting with commitment. Let us open our eyes to the
tragedies of our time, not to be prophets of misfortune, but courageous prophets of a new
order based on justice and peace.
b) Comment:
[5] “When some were talking about the temple remarking how it was adorned with fine
stonework and votive offerings”, He said: Jesus was probably at the entrance to the temple,
considering the reference to the votive offerings. Luke does not specify who the listeners
are. It is directed to all. He universalizes the eschatological discourse. This discourse can
refer to the end of time, but also to our personal end, the proper time of life. In common
there is the definitive encounter with the Risen Lord.
[6] “All these things you are staring at now, the time will come when not a single stone
will be left on another; everything will be destroyed”. Jesus introduces a language of
misfortune (17:22; 19:43) and repeats the admonitions of the prophets concerning the
temple (Micah 3:12; Jer 7:1-15; 26:1-19). It is also a consideration on the fragility of every
human achievement, no matter how marvelous. The community of Luke already knew
about the destruction of Jerusalem (year 70). Let us consider our attitude towards the things
that end with time.
[7] They asked Him: “Master, when will this happen, then, and what sign will there be that
it is about to take place?” The listeners are interested in the external upheavals which
characterize this event. Jesus does not respond to this specific question. The “when” is not
placed by Luke in relation to the destruction of Jerusalem. He underlines that the end “will
not be immediately” (v. 9) and “that before all this...” (v. 12) others things will happen. He
questions us on the relation between the historical events and the fulfillment of the history
of salvation: the time of man and the time of God.
[8] He answered, “Take care not to be deceived, because many will come using My name
and saying: ‘I am the one’ and ‘the time is near at hand’. Refuse to join them”. In regard to
the other Evangelists, Luke adds the reference to time. The community of the first
Christians is overcoming the phase of an immediate coming of the Lord and prepares itself
for the intermediate time of the Church. Jesus recommends that they not allow themselves
to be deceived, or better, to be seduced by impostors. There are two types of false prophets:
those who pretend to come in the name of Jesus saying “I am the one” and those who affirm
that the time is near at hand, that the day is already known (10:11; 19:11).
[9] “When you hear of wars and revolutions, do not be terrified, for this is something that
must happen first, but the end will not come at once”. Even the war events, and today we
would say, the terrorist acts, are not the beginning of the end. All this happens but it is not
a sign of the end. Luke wants to warn them about the illusion of the imminent end of time
with the consequent disillusionment and abandonment of faith.
[10] “Then He said to them, ‘Nation will fight against nation, and kingdom against
kingdom.
[11] There will be great earthquakes and plagues and famines in various places; there will
be terrifying events and great signs from heaven‘”. The words “and then He said” is a
repetition of the discourse after the initial warnings. This is fully apocalyptic language,
which means revelation (Isa 19:2; 2Cor 15:6) and at the same time concealment.
Traditional images are used to describe the rapid changes of history (Isa 24:19-20; Zech
14:4-5; Ezek 6:11-12, etc.). The imaginary catastrophe is like a curtain which hides the
beauty of the scene which is behind: the coming of the Lord in glory (v. 27).
[12] “But before all this happens, you will be seized and persecuted; you will be handed
over to the synagogues and to imprisonment, and brought before kings and governors for
the sake of My name.”
[13] “and that will be your opportunity to bear witness”. The Christian is called to conform
himself to Christ. They have persecuted Me, they will also persecute you. Luke recalls the
scene of Paul before King Agrippa and Governor Festo (Acts 25:23-26, 32). Behold the
time of trial. Not necessarily under the form of persecution. Saint Teresa of the Child Jesus
suffered the absence of God for eighteen months, when she discovered her illness. A time
of purification which prepares for the encounter. It is the normal condition of the Christian,
that of living in a healthy tension which is not frustration. Christians are called to give
witness to the hope which animates them.
[14] “Make up your minds not to prepare your defense;
[15] because I Myself shall give you an eloquence and a wisdom that none of your
opponents will be able to resist or contradict”. The time has come to place our trust
completely in God, God alone suffices. It is that same wisdom with which Stephen
confused his enemies (Acts 6:10). The capacity to resist to persecution is guaranteed for
the believer.
[16] “You will be betrayed even by parents and brothers, relatives and friends, and some
of you will be put to death”.
[17] “You will be hated universally on account of my name. The radical following of Christ
implies also the overcoming of blood relations, those which we affectionately believe to
be more secure. There is the risk of remaining alone, like Jesus in His Passion.
[18] “But not a hair of your head will be lost”. Luke repeats the preceding verse (12:7) to
remind us of the divine protection which is assured at the moment of trial. The believer is
also guaranteed the care of his physical integrity.
[19] “Your perseverance will win you your lives.” Perseverance (cf. Acts 11:23; 13: 43;
14:22) is indispensable in order to bear fruit (8:15), in the daily trials and in persecutions.
It means the same as the “remain in Christ” of John. The final victory is certain: the
Kingdom of God will be established by the Son of Man. Therefore, it is necessary to be
persevering, vigilant and in prayer (v. 36 and 12:35-38). The life-style of the Christian has
to be a sign of the future which will come.

 Some thoughts on today's scripture

o Jesus’ words about the end of time can be disturbing. When he
foretells the destruction of the physical Temple in Jerusalem, we
need to recall what replaces that temple. As temples of the Spirit,
we are ‘born anew to a living hope through the resurrection of
Jesus Christ from the dead, and to an inheritance which is
imperishable, undefiled, and unfading’ (2 Pet 1:4).
o I look forward to the time when nothing can separate me from the
love of God – neither death, nor things present, nor things to
come, nor anything in creation.

Resume Prayer
 Resume Pray er

Some thoughts on today's scripture

 o It is remarkable that Jesus’ prophecy is being fulfilled even in our
own time. The amount of unrest among people, and even in
nature itself is frightening. The Christian message of ‘love your
neighbour as yourself’, stands out in complete contrast to this
scene. The little we can do is not in vain.
o Pope Francis has highlighted the need for compassion in our
dealings with one another. This intervention by Pope Francis may
be seen as coming from Jesus, when he said in the text above, ‘I
will give you words and wisdom that none of your opponents can
withstand or contradict’.

Resume Prayer
 Resume Pray er

Some thoughts on today's scripture

o The temple was not just the centre of the Jews’ civilisation: it was
the place where God lived among them. Jesus told them that it
was all going to fall apart! Is there any way in which my "secure
centre" - either personal or national - threatens to collapse? The
fall of the Twin Towers in New York is a powerful symbol for many
of us. The key words from Jesus in all of this are; "Do not be
terrified". Can I allow Jesus, the Consoler, to speak to me,
wherever I am?
o The advertising or propaganda of the past seems innocent and
quaint to us now as we wonder how people thought what they did.
Jesus reminds us not to become too proud of our achievements
or set in unnecessary convictions.
o There are many who speak in extreme words, telling the news in
alarming and unsettling ways. Unlike Jesus, they do not offer truth
or life. I listen to him now and hear how he speaks to me of the
voices that are not for my good.

Greetings from Fr. Isidore Clarke!

Today I'm going to reflect on the 2nd half of the Gospel for the 33rd Sunday of Ordinary
Time, Luke 21. 5-19
In today's Gospel Jesus foresees the opposition which we, His followers, will face.So,
like a great general leading his troupes into battle, He sets out to give us
encouragement and strengthen our resolve to stand firm.
First, he foretells the kind of dangers that lie ahead.Christ's followers would be
persecuted, just as He was.They would be driven from the synagogues for preaching
in the name of Jesus.They would be arraigned in both pagan and Jewish courts.So
great would be the opposition to the followers of Jesus that it would split families.In
fact, all this has proved to be true throughout the history of the Church.
Since we could easily become discouraged after these dire warnings, Jesus then
reassures.Opposition to our faith can provide us with the opportunity of explaining
and defending it.That was certainly true when the apostles were brought before the
courts.Less dramatically, that can be true for us whenever someone challenges our
faith and Christian way of life, or simply wants to know more about what we believe.
But that in itself may be daunting.We may well fear that we won't be up to explaining
our faith.We may fear that we don't have sufficient understanding and
eloquence.That's the fear of most preachers and, I expect, teachers and parents. It's a
healthy attitude, which prevents us becoming conceited or complacent -providing it
doesn't become paralysing.
So Jesus reassures us for when we are called to witness to Him.Instead of relying on
our human powers of persuasion we should trust in the help He gives us in spreading
the Good News.When the risen Lord commissioned the apostles to preach the Good
News to the whole world He promised to be with us always.And Before His Passion
He promised to send us the Spirit of truth, who would remind us of all that He had
taught us.
In other words, God commits Himself to helping us when He calls us to do His
work.That Spirit is at work both in us in sharing the Good News, and also in those
who hear it.The word of God itself is, indeed, alive and active.Thank God the
outcome of our labours does not depend upon our feeble human efforts alone!
But we do have to play our part, as the Spirit assists us by helping to draw upon the
faith, which we have come to know and love through years of prayerful reflection.
Today's Gospel ends on an up-beat note.When Jesus finally comes in glory He will
welcome into His kingdom all who have stood by Him, especially when our faith has
been severely tested.Even if our bodies have been destroyed through martyrdom they
will be renewed and glorified in the resurrection.That, I think, is what Jesus implies
here when He says that not a hair of our heads will be destroyed.
So, the message of today's Gospel is that we must expect it to be difficult and even
dangerous following Christ.But it's well worthwhile standing firmly by Him, knowing
that He will always stand by us!