I have spent most of the last eight years writing on incarnational-Trinitarian theology for pastors and church leaders in the Global South. I have developed a program called the Academy of Bible and Theology that offers free educational resources to impoverished pastors in the villages and rural areas of the Global South. As of this month, our program consists of ten courses. The following post is from our course on the Gospel of Luke.
In this passage of scripture, as well as in Luke 21, Matthew 24 and Mark 13, Jesus uses “apocalyptic” language to describe terrible events that are to come upon Jerusalem. That is, he uses dramatic metaphors (word-pictures) commonly used by Jewish rabbis to describe significant events on earth. This type of language is not to be taken literally. It is simply intended to dramatically emphasise an important point.
There are three major interpretations of the events that Jesus describes in this passage and the others cited above. First, many believe that the terrible events Jesus describes happen in the 1st century, as a result of the doomed Jewish revolt against Rome. In 70 A.D., the Roman army, commanded by General Titus, destroys the temple and the city of Jerusalem, as the final act in a four-year rebellion by the Jews. The Academy of Bible and Theology supports this view. Second, many believe that Jesus is describing the normal course of human history until he returns. These terrible events will occur again and again, in one form or another, until the second coming of Christ. This view is supported by the fact that human history is a sad story of war and disaster. The Academy of Bible and Theology regards this view as a reasonable interpretation of the events that Jesus describes. Third, modern Evangelicals, especially in the United States, believe that Jesus is describing events that lie ahead and are soon to occur in our time. They believe these terrible events are signs of the “great tribulation,” a time of war and disaster, that is soon to come upon the earth, prior to the second coming of Christ. This view has been made popular by many books that describe the “end times” in which we are thought to be living. The Academy of Bible and Theology rejects this view.
(As always, students of the Academy of Bible and Theology are free to decide for themselves how to interpret the events Jesus describes.)
While Jesus is still on his way to Jerusalem, a Pharisee asks him when the kingdom of God will come (vs 20). The question implies an orderly progression of events leading to the coming of the kingdom. But Jesus says that the coming of the kingdom of God is not like that, for the kingdom is “in your midst” (vs 21; NIV), or “among you” (Amplified Bible). These translations imply that the kingdom is present in a secret way, waiting for people to discover it. Other translations say the kingdom is “within you” (KJV; NKJV). Unfortunately, this translation implies that the kingdom of God is merely private and personal, existing only in believers’ hearts, with little to do with the affairs of the external world. According to Professor N.T. Wright, Jesus is saying that the kingdom is “within your grasp,” meaning that to enter the kingdom one must believe, trust and follow Jesus.
Jesus says that “the time is coming when you will long to see one of the days of the Son of Man, but you will not see it” (vs 22). Jesus often refers to himself as the “Son of Man.” (Some modern translations say that Jesus is “the Truly Human One.” In other words, Jesus is the one, true human being, who perfectly reflects the image of God.) The title, “Son of Man,” first occurs in the Book of Daniel (Chapter 7), in the Old Testament. The “days of the Son of Man” seems to refer to the days when the Son of Man (Jesus) will be vindicated (“declared in the right”) after a time of suffering. The sign of the “days of the Son of Man” will be the destruction of the powers that have opposed God’s people. In the Book of Daniel, the oppressor of God’s people is the “fourth beast,” a powerful pagan nation that God will finally destroy. In a complete reversal of Daniel’s prophecy, however, Jesus seems to indicate that the power that oppresses God’s people is the Jews themselves, particularly the Pharisees, chief priests and others associated with the temple, who reject Jesus and his message of peace. The “Son of Man” will be vindicated, or shown to be “in the right,” after his time of suffering and rejection (vs 25).
Jesus says that he must suffer and be rejected by “this generation” (vs 25). He is referring specifically to the current generation of religious leaders, particularly the Pharisees and the chief priests, who will conspire with the Romans to put him to death (see 9:22, 44:18:31-34). This verse clearly indicates that the events Jesus is describing will occur in his lifetime and shortly afterwards. In other words, Jesus is describing events that occur in the 1st century.
Jesus will be vindicated, or proven to be “in the right,” when the city and temple are destroyed by the Romans. In that day, that is, during the disaster to come, there will be no need for people to say, “There he is,” or “Here he is,” for the signs will be as obvious as lightening flashing across the sky (vs 23, 24). Jesus compares the “days of the Son of Man” to the time of Noah, or Lot, when people were eating and drinking and carrying on their usual affairs, until disaster fell upon them (26-30). The disaster will occur when enemy armies surround Jerusalem (see 21:20). Jesus says that anyone on the housetop should not come down to gather their possessions (houses had flat roofs with an outside staircase, so people could relax on the roof tops). Likewise, anyone working in the field should not go back for anything. Do not be like Lot’s wife, who turned into a pillar of salt when she “looked back” at the destruction of Sodom and Gomorrah, as her family escaped (see Genesis 19:26). In short, Jesus is saying that when the Roman army arrives in full strength, “Run for your life!” At that time, “two people will be in one bed; one will be taken and the other left. Two women will be grinding corn together; one will be taken and the other left” (vs 34, 35). When asked where this will happen, Jesus replies, “Where there is a dead body, there the vultures will gather” (vs 37). As Professor Wright notes, the word, “vultures,” can just as accurately be translated as “eagles.” Jesus may be referring to the Roman army, whose symbol was an eagle.
Many Evangelicals in the United States believe that the phrase, “one will be taken and the other left behind” (vs 34, 35) refers to the supposed “rapture” of the church, when the church will be suddenly taken to heaven and everyone else will be “left behind” to suffer the “great tribulation,” the time of disaster that will come upon the earth prior to the return of Christ. Thus, we dare not be “left behind.” If these verses are read in their 1st century context, however, the meaning is exactly the opposite. Those who are “taken” are very likely people who are captured and put into slavery by the Roman army. Therefore, it is better to be left behind than to be taken!
In summary, in this strange passage of scripture, Jesus is dramatically warning that destruction is coming if the Jews refuse to follow his way of peace.
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