1 Samuel 3:1-21

3 Now the boy Samuel was ministering to the LORD under Eli. The word of the LORD was rare in those days; visions were not widespread.

2 At that time Eli, whose eyesight had begun to grow dim so that he could not see, was lying down in his room; 3 the lamp of God had not yet gone out, and Samuel was lying down in the temple of the LORD, where the ark of God was. 4 Then the LORD called, "Samuel! Samuel!" and he said, "Here I am!" 5 and ran to Eli, and said, "Here I am, for you called me." But he said, "I did not call; lie down again." So he went and lay down. 6 The LORD called again, "Samuel!" Samuel got up and went to Eli, and said, "Here I am, for you called me." But he said, "I did not call, my son; lie down again." 7 Now Samuel did not yet know the LORD, and the word of the LORD had not yet been revealed to him. 8 The LORD called Samuel again, a third time. And he got up and went to Eli, and said, "Here I am, for you called me." Then Eli perceived that the LORD was calling the boy. 9 Therefore Eli said to Samuel, "Go, lie down; and if he calls you, you shall say, 'Speak, LORD, for your servant is listening.' " So Samuel went and lay down in his place.

10 Now the LORD came and stood there, calling as before, "Samuel! Samuel!" And Samuel said, "Speak, for your servant is listening." 11 Then the LORD said to Samuel, "See, I am about to do something in Israel that will make both ears of anyone who hears of it tingle. 12 On that day I will fulfill against Eli all that I have spoken concerning his house, from beginning to end. 13 For I have told him that I am about to punish his house forever, for the iniquity that he knew, because his sons were blaspheming God, and he did not restrain them. 14 Therefore I swear to the house of Eli that the iniquity of Eli's house shall not be expiated by sacrifice or offering forever."

15 Samuel lay there until morning; then he opened the doors of the house of the LORD. Samuel was afraid to tell the vision to Eli. 16 But Eli called Samuel and said, "Samuel, my son." He said, "Here I am." 17 Eli said, "What was it that he told you? Do not hide it from me. May God do so to you and more also, if you hide anything from me of all that he told you." 18 So Samuel told him everything and hid nothing from him. Then he said, "It is the LORD; let him do what seems good to him."

19 As Samuel grew up, the LORD was with him and let none of his words fall to the ground. 20 And all Israel from Dan to Beer-sheba knew that Samuel was a trustworthy prophet of the LORD. 21 The LORD continued to appear at Shiloh, for the LORD revealed himself to Samuel at Shiloh by the word of the LORD. (1 Samuel 3:1-21, NRSV)

On June 22, 2007 (Friday in the week of the Third Sunday after Pentecost, references for the week of the Sunday closest to June 15, Year One), comments were repeated with editing and supplement from June 17, 2005 (Friday in the week of the Sunday closest to June 15, Year One; they are repeated again here:

In 1 Samuel, chapter 3, Samuel is called to be a prophet. The call of Isaiah occurred in the temple during worship (Isa. 6); in the call of Jeremiah the LORD says, “before you were born I consecrated you” (Jer. 1:5), and other call narratives have their own distinctive features (e.g. Ezekiel 1:28-3:7; Amos 8:14-15, after the fact). But other call narratives are related to adult prophets, whereas Samuel is called as a boy. The details emphasize that Eli himself was slow to believe that Samuel was hearing from God. The contrast between Samuel’s devotion and fidelity (chap. 3) and the wickedness of Eli’s sons (chap. 2) is remarkable.

At the outset, we find that “the boy Samuel was ministering to the LORD under Eli” (1 Sam. 3:1a). Given the circumstances, the near anarchy in part of what is described in the book of Judges, when “all the people did what was right in their own eyes” (Judg. 17:6; 21:25; cf. 18:1; 19:1), and the wickedness of Eli’s sons (1 Sam. 2:12-26), it is perhaps not surprising that “The word of the LORD was rare in those days; visions were not widespread” (1 Sam. 3:1b). On this occasion we are told that “at that time Eli, whose eyesight had begun to grow dim so that he could not see, was lying down in his room” (v. 2). The poor eyesight indicates his old age; he would die soon at age ninety-eight (4:15-18). Perhaps a lack of spiritual insight is also suggested, though “the lamp of God had not yet gone out” (3:3a). According to P. Kyle McCarter Jr., “The lamp of God burned in the sanctuary from evening to morning (see Ex. 27:20-21)” (HarperCollins Study Bible, rev. ed., 2006, on 1 Sam. 3:3). “Samuel was lying down in the temple of the LORD, where the ark of God was” (v. 3b), or, as McCarter explains, “in the nave of the temple near the inner sanctuary where the ark of God, the most sacred object in Israelite worship, marked the presence of the LORD” (ibid.).

It becomes up to the boy Samuel to hear the voice of God and exercise spiritual insight in leading Israel. Four times during the night the LORD speaks to Samuel, and three times are needed along with Eli’s instruction for Samuel to perceive that it is the LORD speaking to him. In the first “call” (vv. 4-5), the LORD says, “Samuel! Samuel!” and Samuel responds, “Here I am!” (v. 4), but he thinks he is responding to the call of Eli, who says, “I did not call; lie down again” (v. 5b). The second call repeats the experience of the first (v. 6), and, by way of explanation, we are told that “Samuel did not yet know the LORD, and the word of the LORD had not yet been revealed to him” (v. 7). But as the call was repeated a third time, Eli sensed what was really happening. He “perceived that the LORD was calling the boy” (v. 8b), and instructed him, “Go, lie down; and if he calls you, you shall say, ‘Speak, LORD, for your servant is listening’ ” (v. 9).

When Samuel responds to the LORD correctly, “Speak, LORD, for your servant is listening” (v. 10b), he is given his first message from the LORD:

See, I am about to do something in Israel that will make both ears of anyone who hears of it tingle. 12 On that day I will fulfill against Eli all that I have spoken concerning his house, from beginning to end. 13 For I have told him that I am about to punish his house forever, for the iniquity that he knew, because his sons were blaspheming God, and he did not restrain them. 14 Therefore I swear to the house of Eli that the iniquity of Eli's house shall not be expiated by sacrifice or offering forever. (1 Sam. 3:11-14, NRSV)

According to McCarter, “Samuel’s first vision is a confirmation of the oracle of the anonymous man of God in 2:27-36” (op. cit., on 1 Sam. 3:11-14). Gwilym H. Jones has a similar understanding here. Under Eli, he says,

Samuel was a boy assistant in the temple [tabernacle?], where he lived night and day in order to perform his duties; he was under Eli’s supervision, for despite his failing physical condition he was still in charge. But these respective positions were changed dramatically with the call-vision, which shifted the seat of power. Even then Eli was presiding for a limited period, for Samuel ‘[3:7] did not yet know the LORD’ and mistook his voice for that of Eli. It was Eli who instructed Samuel and gave him the right words of response (vv. 9-10). But once God had spoken and given Samuel the oracle of vv. 11-14, Samuel became more powerful than Eli and spoke the oracle of doom over his house. It is an oracle that confirms the words of the man of God in 2:27-36; the house of Eli will fall because of the iniquity of his sons and his own inability to check them. (Gwilym H. Jones, The Oxford Bible Commentary, p. 202, on 1 Sam. 3:1-4:10).

The story reminds us that we must provide adequate Christian education and nurture for our young people, confident that they too can hear the voice of God if they will. But as the story continues, we are reminded that, at first, Samuel himself was unsettled by the message. In the morning he dutifully “opened the doors of the house of the LORD,” but he “was afraid to tell the vision to Eli” (v. 15). However, Eli insisted on hearing the message. “What was it that he told you? Do not hide it from me. May God do so to you and more also, if you hide anything from me of all that he told you” (v. 17). With the words, “May God do so to you and more also,” Eli essentially put Samuel under oath to tell the truth. So “Samuel told him everything and hid nothing from him” (v. 18a), and Eli accepts the bad news with some grace: “It is the LORD; let him do what seems good to him” (v. 18b).

The reading closes with a description of Samuel’s prophetic ministry. As he grew up, “the LORD was with him and let none of his words fall to the ground” (v. 19). Throughout Israel, he became known as “a trustworthy (NmAx$n@, ne’ ^emān) prophet of the LORD” (v. 20), and “The LORD continued to appear at Shiloh, for the LORD revealed himself to Samuel at Shiloh by the word of the LORD” (v. 21). According to Shimon Bar-Efrat, “After the first revelation Samuel had many more, an d since all his predictions came true, he was recognized as a trustworthy prophet (the Heb. uses the same adjective [NmAx$n@, ne’ ^emān] rendered as ‘faithful’ at 2:35), in accordance with the criterion of a true prophet in Deut. 18:22” (The Jewish Study Bible, 2004, on 1 Sam. 3:19-21; 4:1a). “Now that he has received his first oracle,” says McCarter, “Samuel is established as a prophet, the vehicle through which the Lord communicates with Israel” (op. cit., on 3:19-4:1a).

Acts 2:37-47

37 Now when they heard this, they were cut to the heart and said to Peter and to the other apostles, "Brothers, what should we do?" 38 Peter said to them, "Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit. 39 For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him." 40 And he testified with many other arguments and exhorted them, saying, "Save yourselves from this corrupt generation." 41 So those who welcomed his message were baptized, and that day about three thousand persons were added. 42 They devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers.

43 Awe came upon everyone, because many wonders and signs were being done by the apostles. 44 All who believed were together and had all things in common; 45 they would sell their possessions and goods and distribute the proceeds to all, as any had need. 46 Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, 47 praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved. (Acts 2:37-47, NRSV)

On April 14, 2009 (Tuesday of Easter Week, Year One), when the reading was Acts 2:26-41 (42-47), comments were based on those of August 4:2008 (Monday in the week of the Sunday closest to August 3, Year Two), when comments on Acts 2:37-41 were repeated from June 22, 2007 (Friday in the week of the Sunday closest to June 15, Year One), when comments were repeated from August 7, 2006 (Monday in the week of the Sunday closest to August 3, Year Two), when comments were repeated from June 17, 2005 (Friday in the week of the Sunday closest to June 15, Year One). The following comments are based on those of August 4, 2008 and relevant comments from April 14, 2009:

This reading presents the response to Peter’s Pentecost sermon by those whom he addressed as “fellow Israelites” (Acts 2:29, cf. vv. 14, 22). Luke tells us, “Now when they heard this [i.e., Peter’s sermon, Acts 2:14-36], they were cut to the heart and said to peter and to the other apostles, ‘Brothers, what should we do?’ ” (v. 37). In response, Peter says, “Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit” (v. 38). Later, Peter compares the experience of those [Jews] who responded here to that of those [Gentiles] at the house of Cornelius: “the Holy Spirit fell upon all who heard the word” (Acts 10:44), when he tells those gathered for the Jerusalem Council:

My brothers . . . God made a choice among you, that I should be the one through whom the Gentiles would hear the message of the good news and become believers. And God, who knows the human heart, testified to them by giving them the Holy Spirit, just as he did to us; and in cleansing their hearts by faith he has made no distinction between them and us. (Acts 15:7-9)

Central issues in both experiences are the precondition of repentance (Acts 3:38), assumed for Cornelius–“He was a devout man who feared God with all his household; he gave alms generously to the people and prayed constantly to God” (Acts. 10:2, cf. vv. 4, 30-33), the forgiveness of sins (Acts 2:38) and cleansing of the heart (Acts 15:9), and the coming of the Holy Spirit to the believers. Baptism, present in both contexts, represents spiritual cleansing. Peter assures his audience: “For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him” (v. 39). Peter alludes to promises of Isaiah, “Peace, peace, to the far and the near, / and I will heal them” (Isa. 57:19), and of Joel, “Then everyone who calls on the name of the LORD shall be saved; for in Mount Zion and in Jerusalem there shall be those who escape, as the LORD has said, and among the survivors shall be those whom the LORD calls (Joel 2:32, my emphasis with bold print). And Peter continues, as “he testified with many other arguments and exhorted them, saying, ‘Save yourselves from this corrupt generation’ ” (Acts 2:40, cf. Deut. 32:5; Ps. 78:8). Peter’s sermon was an astounding success, for Luke tells us, “those who welcomed his message were baptized, and that day about three thousand persons were added” (v. 41).

The remaining verses summarize the continuing life of this new group of Christian believers, who “devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers” (v. 42). “Awe came upon everyone,” we are told, “because many wonders and signs were being done by the apostles” (v. 43). According to Christopher R. Matthews, “by performing wonders and signs the apostles fulfill Joel’s prophecy (2:19) and imitate Jesus (2:22)” (NOAB, 3^rd ed., 2001, on Acts 2:43). This early Christian group exists in shared communal life. “All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need” (vv. 44-45). According to Matthews, “the ideal use of possessions and money illustrates the proper response to the preaching of Jesus on this subject in the Gospel (see Lk. 6:20; 12:13-21, 33-34; 14:12-24, 33). For community of goods in the Dead Sea Scrolls, see 1QS 1.11-12; cf. Josephus, War 2.122 on the Essenes” (ibid., on vv. 44-45). Loveday Alexander notes “three new elements (teaching, fellowship, and the breaking of bread) [which] have now been added to the prayer that forms the backbone of the group’s regular activities (cf. 1:15)” (The Oxford Bible Commentary, 2001, p. 1033, on Acts 2:42-47). But he suggests that Luke “does not on the whole show much interest in the regular, established patterns of church life, either in Jerusalem or in the Pauline mission”; but he notes that “the fellowship is the only item on the list to be expanded: the group’s unity finds practical expression in the common ownership of property (vv. 44-5)” (ibid.). Alexander might have noted the group’s generosity with “any [who] had need” (v. 44).

Luke tells us that “day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved” (vv. 46-47). So the passage ends with the believers’ praise to God and good will with the people, and with the note of constant growth. Alexander says Luke “sums up this first stage of the church’s existence as an idyllic state in which the group is in harmony with its parent community . . . and with God: it is a paradise garden where praise and growth are both spontaneous” (ibid.). Perhaps so; Luke has presented the situation in a very positive light. But some of us have seen this spirit and atmosphere reproduced in smaller or larger communities of faith. Sometimes bickering and strife within the church kill the hope for this kind of fellowship and unity. Consider the following by W. T. Purkiser:

There was great concern for the poor and disadvantaged among early holiness people. They knew nothing of the separation between personal piety and social concern that has marked the evangelical church of the last half-century. Indeed, most of the great social reforms of the last half of the nineteenth century grew out of the work of dedicated evangelicals, many of whom were leaders in the holiness movement. (W. T. Purkiser, Interpreting Christian Holiness, chapter 5, online at http://wesley.nnu.edu/holiness_tradition/purkiser/purkiser_ch5.htm, accessed again June 17, 2009–you may need to copy and paste the URL address in your browser)

Have we given up on the idea that there are real saints among us? Even so, God may surprise us with real saints. What about a community of saints? As with counterfeit money, counterfeit saints only emphasize the value of the real thing.

Luke 21:5-19

This passage from Luke is found in column 3 of the table which follows below.

On December 6, 2008 (Saturday in the week of the First Sunday of Advent, Year One), comments were repeated from December 2, 2007 (the First Sunday of Advent, Year Two), when comments were repeated from earlier as noted there. For recent comments on Matthew’s version, see the Archive for July 10, 2008 (Thursday in the week of the Sunday closest to July 6, Year Two). For recent comments on Mark’s version, see the Archive for August 25, 2007 (Saturday in the week of the Sunday closest to August 17, Year One).

In the current series of daily readings, Luke’s version of Jesus’ Eschatological Discourse is the reading of three days, Friday and Saturday in the week of the Sunday closest to June 15, Year One, and Monday in the week of the Sunday closest to June 22 (compare the similar series for Friday in the week of the First Sunday of Advent, and Monday and Tuesday in the week of the Second Sunday of Advent, Year One). The following table of references for passages in Jesus’ Eschatological Discourse helps put today’s reading in its larger context. The references for Luke for today are put in bold print (Lk. 21:5-6, 7-11, and 12-19), and they represent about a third of the total discourse. It is noteworthy that most of Luke’s material parallel to Mark 13 and Matthew 24 and 25 is found in Luke chapter 21, but some is found in chapters 17 and 19.

According to Mark, after the praise of the widow for her meagre gift to the temple treasury (Mk. 12:41-44; cf. Lk. 21:1-4), “as he [Jesus] came out of the temple, one of his disciples said, ‘Look, Teacher, what large stones and what large buildings!’ ” (Mk. 13:1). Matthew’s introduction is similar: “As Jesus came out of the temple and was going away, his disciples came to point out to him the buildings of the temple” (Mt. 24:1). But Luke has Jesus remain in the temple where he has observed the “gifts into the treasury” (Lk. 21:1), and Luke says, “When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God” (v. 5). And instead of Mark’s question, “Then Jesus asked him [i.e., the disciple who pointed out the large stones and buildings], ‘Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down” (Mk. 13:2; cf. Mt. 24:2), Luke omits the question form and presents the same thought as a statement. “As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down” (Lk. 21:6).

Nor does Luke follow Mark, who shifts the scene from the temple to the Mount of Olives. “When he was sitting on the Mount of Olives opposite the temple,” says Mark, “Peter, James, John, and Andrew asked him privately, ‘Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?’ ” (Mk. 13:3-4). Matthew’s version is similar but the question comes from unnamed disciples in end-time language. “Tell us, when will this be, and what will be the sign of your coming (parousiva, parousia) and of the end of the age?” (Mt. 24:3b). In Luke’s version, while Jesus is apparently still in the temple, “They [apparently the ‘some’ who “were speaking about the temple,’ v. 5] asked him, ‘Teacher, when will this be, and what will be the sign that this is about to take place?’ ” (Lk. 21:7). Presumably, the word “this” refers to the throwing down of the temple stones (v. 6). Luke, of course is aware of the end-time context and terminology–perhaps, as some would say, after some years of delay. While all the reports have Jesus indicate that “the end is not yet” (Mt. 24:6), or “the end is still to come” (Mk. 13:7), Luke seems to underscore this point. According to Luke, “And he [Jesus] said, ‘Beware that you are not led astray; for many will come in my name and say, ‘I am he!’ [i.e., the Messiah, as Mt. 24:5 brings out] and, ‘The time is near!’ Do not go after them” (Lk. 21:8; cf. Mk. 13:5-6; Mt. 24:4-5). By the time Luke recorded these sayings, there had perhaps already been a few instances of such claims.

According to Luke, Jesus says, “When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately” (Lk. 21:9). Mark’s version is similar. “When you hear of wars and rumors of wars, do not be alarmed; this must take place, but the end is still to come” (Mk. 13:7; cf. Mt. 24:6). Luke refers to “insurrections” (ajkatastasivai, akatastasiai) where Mark refers to “rumors of wars” (ajkoai; polevmwn, akoai polemōn). Again, it’s possible that Luke chose a word which reflects his knowledge of the Jewish insurrection. (I would see that as a recognition, and perhaps a clarification, of Jesus’ prediction.)

In the three accounts, Jesus predicts that “nation will rise against nation, and kingdom against kingdom” (Mk. 13:8a; Mt. 24:7a; Lk. 21:10); and he predicts famines and earthquakes (Mk. 13:8b; Mt. 24:7b), to which Luke’s version adds “plagues; and there will be dreadful portents and great signs from heaven” (Lk. 21:11). Even such events do not necessarily mean that the end will “follow immediately (Lk. 21:9). “This,” says Jesus in Mark, “is but the beginning of the birth pangs” (Mk. 13:8c; cf. Mt. 24:8), where “birth pangs” is a metaphor for the trials expected to precede the end.

From the account of these end-time troubles, Jesus turns to warnings that his followers will be persecuted. Again, Luke is conscious of the time-line. “But before all this occurs, they will arrest you and persecute you; they will hand you over to synagogues and prisons, and you will be brought before kings and governors because of my name” (Lk. 21:12). This saying is presented in Mark as a warning. “As for yourselves, beware; for they will hand you over to councils; and you will be beaten in synagogues; and you will stand before governors and kings because of me as a testimony to them” (Mk. 13:9). Luke emphasizes this “opportunity to testify” (Lk. 21:13), and, as we know, in his second volume, the Book of Acts, he records instances of such opportunities, for example, Saul (Paul) and Barnabas to the proconsul Sergius Paulus (Acts 13:7-12), and especially, Paul before Governor Felix (24:10-26), before Governor Festus (25:1-10), and before King Agrippa, Bernice and Festus (25:13-26:32). Where Luke emphasizes the opportunity for testimony, Mark emphasizes the church’s commission. “And the good news must first be proclaimed to all nations” (Mk. 13:10), an imperative that becomes a prediction in Matthew (Mt. 24:14).

Mark and Luke report Jesus’ emphasis upon not being concerned about what to say when Christian believers are brought to trial. “When they bring you to trial and hand you over, do not worry beforehand about what you are to say; but say whatever is given you at that time, for it is not you who speak, but the Holy Spirit” (Mk.13:11; cf. Lk. 21:14-15). Luke’s version explains, “for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict” (Lk. 21:15). Matthew’s version emphasizes the expectation of torture and hatred “by all nations” (Mt. 24:9), apostasy, betrayal and hatred even within the Christian community (Mt. 24:10). Matthew alone refers to “false prophets” (Mt. 24:11; cf. Mt. 7:15-20 in contrast to Lk. 6:43-45), a likely reference to false teachers within the Christian community. In Mark and Luke, Jesus represents such betrayal as within families (Mk. 13:12; Lk. 21:16), and predicts that the disciples “will be hated by all because of my name” (Mk. 13:13a; Lk. 21:17). “But not a hair of your head will perish,” says Jesus in Luke, and both Mark and Luke stress endurance. “But the one who endures to the end will be saved” (Mk. 13:13b). “By your endurance you will gain your souls” (Lk. 21:19).

Many of these things have happened repeatedly, but our Christian hope remains. When and how the “end” will come (Mk. 13:13; Mt. 24:13) is something God knows. The three accounts of Jesus’ predictions that the disciples would face persecutions when called before synagogues or brought to trial “before governors and kings” (Mt. 24:9-14; Mk. 13:9-13; Lk. 21:12-19) have a parallel in Luke 12:1-11and Matthew 10:17-25. In one version the disciples are not to “be anxious”about what to say (Mk. 13:11; Mt. 10:19; Lk. 12:11), but in today’s reading Luke says they should not “meditate beforehand how to answer” (Lk. 21:14). Again, Luke’s term (promeleta:n, promeletan) may reflect his experience (or Paul’s). As we know from early church history, the persecutions anticipated by Jesus were sometimes real and severe. But the promise for the disciples is that the Holy Spirit will be with them (Mt. 10:20; Mk. 13:11; Lk. 12:12), or as Luke puts it in today’s reading: “I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict” (Lk. 21:15). We are reminded that persecutions may lead to martyrdom (Mt. 10:21; Mk. 13:12; Lk. 21:16), but if it is “for my [Jesus’] name’s sake” (Mt. 10:22a; Mk. 13:13; Lk. 21:17), “not a hair of your head will perish” (Lk. 21:18); “by your endurance you will gain your souls” (v. 19). “But the one who endures to the end will be saved” (Mk. 13:13; Mt. 24:13).

Eric Franklin notes some differences in the three presentations of the Eschatological Discourse.

Luke’s introduction (vv. 5-7 differs substantially from those of Matthew and Mark in that, whereas they have the discourse delivered away from the temple and in some sense over and against it, Luke has Jesus give it in the temple itself as part of his general teaching to the people (v. 38). He has Jesus pay more attention to the destruction of the temple for its own sake and does not see it as the inevitable prelude to the end of the age (v. 7; cf. Mt. 24:3; Mk. 13:4). The historical events have an importance in their own right and are not to be seen purely as signs of his coming (v. 8), for the end is not an immediate event (v. 9). (Eric Franklin, The Oxford Bible Commentary, 2001, p. 954, on Lk. 21:1-38)

One should not overemphasize Luke’s perspective to the point that it becomes counter to what Jesus himself said. But many consider that Luke’s Gospel was written after the destruction of the temple. Franklin offers an interesting summary statement:

All three Synoptic Gospels present this extended discourse as the conclusion of Jesus’ ministry and the immediate introduction to the passion narrative. On the one hand, it brings to a climax Jesus’ teaching about the Kingdom, the hostility this provokes, and the challenge it makes to the disciples, and, on the other, it acts as the backcloth against which the passion and resurrection of Jesus is to be viewed. It brings all these happenings into relation with the future experiences of the disciples as they face the problems of maintaining faith in the midst of a hostile world. Past and present will together issue in the open revelation of God’s kingdom which the appearance of Jesus as Son of Man in glory will establish. The life, death, and resurrection of Jesus have revealed his ultimacy. In the light of this faith, the present of Luke’s readers can be seen as contributing to the final revelation of him and of the Kingdom that he guarantees. (ibid., pp. 953-954)

I would say that the three Gospels present a common overall picture of Jesus’ end-time predictions, with nuances reflecting situations and concerns of their respective Christian communities. Luke maintains the perspective of a historian (cf. his chronological details, Lk. 2:1-2), and apparently sees Jesus’ predictions about the destruction of Jerusalem as fulfilled in some detail during the Jewish war with Rome (A.D. 66-70).

Indeed, the days will come upon you, when your enemies will set up ramparts around you and surround you, and hem you in on every side. They will crush you to the ground, you and your children within you, and they will not leave within you one stone upon another; because you did not recognize the time of your visitation from God. (Luke 19:43-44, NRSV)

All these Gospels emphasize that Christians should endure the persecutions. “The one who endures to the end will be saved” (Mk. 13:13; Mt. 24:13). “By your endurance you will gain your souls” (Lk. 21:19).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net