44Now if David calls him ‘lord,’ how can he be his son?”
OT: Ps 110:1
NT: Luke 2:11; 9:20; 24:44; Acts 2:33–35. // Matt 22:41–45; Mark 12:35–37
Catechism: son of David, 439; Jesus is Lord, 202, 447
[20:41]
Now it is Jesus’ turn to pose a question. He asks about the claim that the Messiah is the Son of David (see the sidebar, “Messianic Expectations,” p. 179). The title “Messiah” (christos) occurs here for the first time since Peter’s confession (9:20). There, Jesus had told his disciples “not to tell this to anyone” (9:21) because it needed clarification, as his suffering had not yet been revealed. However, after his passion predictions and with his suffering now imminent, he uses the title himself, but he does so indirectly, with a question.31 He is not denying his Davidic lineage, which Luke’s Gospel has repeatedly mentioned (1:32; 2:4; 3:31; 18:38–39). Rather, he is clarifying the title “Messiah.”
BIBLICAL BACKGROUND
Psalm 110 and Jesus’ Priestly Authority
Psalm 110 is the Old Testament text most frequently used in the New Testament, either in direct quotations (e.g., Luke 20:42–43) or in allusions (e.g., 22:69). In one of Peter’s speeches in Acts, verse 1 of the psalm (“Sit at my right hand”) is used to describe Jesus’ ascension and heavenly exaltation at God’s right hand (Acts 2:33–35).a Paul in 1 Corinthians likewise refers to this verse when speaking about the period of Jesus’ heavenly reign following his ascension until his second coming (1 Cor 15:23–25). The Letter to the Hebrews also quotes this verse (Heb 1:13) and alludes to it (Heb 1:3; 8:1; 10:12–13), and it also extensively uses verse 4 of the psalm to explain Jesus’ priesthood in relation to that of the priest-king Melchizedek from Genesis (Gen 14:18): “You are a priest forever / according to the order of Melchizedek” (Heb 5:6; 7:17).b The origin of this description of Jesus in priestly terms, so developed in Hebrews, may be Jesus’ own use of Psalm 110 in the Gospels (Luke 20:41–44 and parallels): “By citing the psalm that promises priestly office to the Davidic line and thereby the Messiah, Jesus is suggesting his own priestly authority.”c Indeed, “there should be little doubt what Jesus was thinking. Psalm 110 is the only biblical text that explicitly speaks of a king who is also a ‘priest.’ . . . Did Jesus think he was that priest-king? If he did, . . . this would get him into trouble. In the first place, it obviously entails a direct attack on the Sadducean high priesthood.”d Later, it is precisely when Jesus again refers to Psalm 110 (together with Dan 7:13–14), during his interrogation by the chief priests and the †Sanhedrin (Luke 22:69), that they decide to hand him over to Pilate.
a. See Mark 16:19; Rom 8:34; Eph 1:20; Col 3:1.
b. See also Heb 5:10; 6:20; 7:3, 11, 21.
c. Timothy C. Gray, The Temple in the Gospel of Mark: A Study in Its Narrative Role (Grand Rapids: Baker Academic, 2010), 87.
d. Crispin H. T. Fletcher-Louis, “Jesus as the High Priestly Messiah: Part 1,” Journal for the Study of the Historical Jesus 4 (2006): 173–74 (emphasis in the original).
[20:42–44]
He does so by quoting from the Book of Psalms. After his resurrection, Jesus will explain: “Everything written about me in the law of Moses and in the prophets and psalms must be fulfilled” (Luke 24:44; see Acts 13:33). Here it is Psalm 110—a psalm of David—that must be fulfilled, as it announces that the Messiah, who is also lord, will be glorified at the right hand of the Lord God. The question is how the Messiah is both David’s son and lord. The question is left unanswered here, but Luke has already given his readers the tools for answering it themselves by using the title “Lord” (kyrios) almost equally for God and for Jesus, thus pointing to his divinity (see the sidebar, “Jesus the Lord,” p. 115). In Acts, Luke will give a more direct answer through one of Peter’s sermons: Jesus, by his resurrection and ascension, is exalted as “Lord and Messiah,” bringing the psalm to its fulfillment in his enthronement “at the right hand of God” (Acts 2:33–36).32 Here in Luke’s Gospel, Jesus will again allude to the psalm, at his questioning before the †Sanhedrin, at which point they will understand his claim to divinity as the Son of God (Luke 22:69–71).
In summary, in the series of controversies with his opponents, Jesus has not only answered their questions and posed his own, but has also pointed to his identity as Son of God, Messiah, and Lord.33 Moreover, in indirect ways, he has made reference to the saving events that are about to unfold: his death (20:15), resurrection (20:36), and ascension (20:42).
Of Scribes and Widows (20:45–21:4)
45Then, within the hearing of all the people, he said to [his] disciples, 46“Be on guard against the scribes, who like to go around in long robes and love greetings in marketplaces, seats of honor in synagogues, and places of honor at banquets. 47They devour the houses of widows and, as a pretext, recite lengthy prayers. They will receive a very severe condemnation.”
21:1When he looked up he saw some wealthy people putting their offerings into the treasury 2and he noticed a poor widow putting in two small coins. 3He said, “I tell you truly, this poor widow put in more than all the rest; 4for those others have all made offerings from their surplus wealth, but she, from her poverty, has offered her whole livelihood.”
NT: Luke 11:43; 12:1; 14:7; John 8:20. // Matt 23:1, 6–7; Mark 12:38–44
Catechism: Jesus’ concern for the poor, 2444; the widow’s example, 2544
[20:45–47]
Jesus has finished speaking with his opponents and now addresses the disciples, as all the people listen. As earlier he warned them to “beware” of the Pharisees (12:1), he now similarly warns them about the scribes (19:47; 20:1, 19), pointing out the same weaknesses of pride and vanity: they love greetings in marketplaces, seats of honor in synagogues (11:43), and places of honor at banquets (14:7). Also criticized are their ostentation in walking about in long robes and their false piety in reciting lengthy prayers as a show. An even more serious fault is the scribes’ insatiable and unscrupulous greed as they devour the houses of widows. Jesus in a parable had spoken about the difficulties widows have in obtaining justice, and Scripture is filled with warnings not to oppress them (see comment on 18:2–3). The judgment on those who do such things will be very severe. Since pride and greed are recurring temptations (9:46; 12:15; 22:24), the disciples need to be reminded to avoid such behaviors. They should instead conduct themselves in simplicity (12:22), humility (14:10), and generosity (Acts 4:34). A model for such behavior is the widow who now appears on the scene.
[21:1–4]
Having just mentioned widows, Jesus sees a poor widow as well as some wealthy people depositing their monetary offerings in the temple treasury, in the area where Jesus taught (John 8:20). The treasury was located in the Court of Women, where there were thirteen trumpet-shaped collection boxes for both general and specific purposes.34 The widow contributes two small coins or pennies (lepton; see comment on Luke 12:59). Despite the small amount, Jesus recognizes that, relative to her means, she has given more than those with surplus wealth. She has given everything, her whole livelihood (see 12:33; 14:33; 18:29–30). In contrast with the greed and hypocrisy of the scribes, Jesus is praising her generosity and true piety.
Some scholars instead say that Jesus laments the widow’s gift, seeing her as a passive victim of the corrupt religious leaders. Jesus indeed denounces the Jewish leaders’ exploitation of the people (19:46) and of widows in particular (20:47) and is also about to prophesy the destruction of the temple to which the widow has contributed (21:6). Nonetheless, he praises her as a model of self-giving to God. She is among the pious poor, the †anawim, to whom the kingdom belongs (see comment on 6:20, 24). The reader recalls the generosity of the widow of Zarephath (4:26; 1 Kings 17:10–16) and the piety of the widow Anna in the temple (Luke 2:37). In Acts, Luke will indicate how the early Christians strove to tend to the needs of widows (Acts 6:1).
Prophetic Word, Part 1: The Desolation of Jerusalem and Its Temple (21:5–24)
5While s
ome people were speaking about how the temple was adorned with costly stones and votive offerings, he said, 6“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.”
7Then they asked him, “Teacher, when will this happen? And what sign will there be when all these things are about to happen?” 8He 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! 9When you hear of wars and insurrections, do not be terrified; for such things must happen first, but it will not immediately be the end.” 10Then he said to them, “Nation will rise against nation, and kingdom against kingdom. 11There will be powerful earthquakes, famines, and plagues from place to place; and awesome sights and mighty signs will come from the sky.
12“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. 13It will lead to your giving testimony. 14Remember, you are not to prepare your defense beforehand, 15for I myself shall give you a wisdom in speaking that all your adversaries will be powerless to resist or refute. 16You will even be handed over by parents, brothers, relatives, and friends, and they will put some of you to death. 17You will be hated by all because of my name, 18but not a hair on your head will be destroyed. 19By your perseverance you will secure your lives.
20“When you see Jerusalem surrounded by armies, know that its desolation is at hand. 21Then those in Judea must flee to the mountains. Let those within the city escape from it, and let those in the countryside not enter the city, 22for these days are the time of punishment when all the scriptures are fulfilled. 23Woe to pregnant women and nursing mothers in those days, for a terrible calamity will come upon the earth and a wrathful judgment upon this people. 24They will fall by the edge of the sword and be taken as captives to all the Gentiles; and Jerusalem will be trampled underfoot by the Gentiles until the times of the Gentiles are fulfilled.”
OT: Gen 19:17; Hosea 9:7
NT: Luke 6:22; 8:15; 12:11–12; 13:34–35; 17:31; 19:42–44; 23:29; Acts 6:10; 27:34; Rom 11:25; Rev 11:2. // Matt 10:17–22; 24:1–21; Mark 13:1–19
Catechism: the temple’s destruction a sign of the last days, 585; the Church persecuted, 675; times of the Gentiles, 58, 674
Lectionary: Luke 21:5–19: Thirty-Third Sunday Ordinary Time (Year C)
[21:5]
Some people are admiring the beauty of the temple. Indeed, Josephus remarks that no one had adorned it like Herod the Great. It had massive white stones that made it appear from a distance like a snow-covered mountain. Moreover, the façade of the sanctuary was covered with gold, and its entrance had a golden vine from which hung votive offerings, gifts dedicated to God such as golden grape clusters.35
[21:6]
In response, Jesus, who has been teaching in the temple (19:47; 20:1), now teaches about the temple—about its impending destruction. Jeremiah similarly had prophesied the fall of the first temple in his “temple sermon” (Jer 7:1–15), which Jesus has already made his own by calling the temple “a den of thieves” (Luke 19:46; Jer 7:11). Echoing also his earlier words about the city’s devastation (Luke 19:43–44), he speaks of the days that will come when not a stone will be left standing upon another stone in the temple. Everything will be thrown down. Josephus details the total destruction of the temple during the siege of Jerusalem by the Roman general Titus in AD 70. The temple and its surrounding courts were consumed by fire, and indeed on the same day and month—the ninth of Av—as when the Babylonians destroyed the first temple.36 What remained of the temple as well as large parts of the city were then demolished.37
[21:7–11]
Asked when and after what sign such events will happen, Jesus responds with his second major speech about “last things” (21:5–36; see 17:22–37). As in the first discourse, this one includes prophecies regarding the fall of Jerusalem (21:8–24) as well as others about the world’s judgment at his second coming (vv. 25–36).38 The former event is a sign of the latter (Catechism 585), since the temple was considered to represent the universe (Ps 78:69): the Holy of Holies signified heaven while the other parts represented land and sea; the four colors of the veil symbolized the four elements; the seven-branched lampstand (menorah) symbolized the number of the “planets” known in the ancient world; and the twelve loaves of the presence represented the months of the year.39 Hence, events like those leading up to the fall of the temple (e.g., in Luke 21:10–11) will also mark the onset of the end times.
Before describing Jerusalem’s end (vv. 20–24), Jesus refers to events (vv. 8–11), including persecutions (vv. 12–19), that must happen first. As he did earlier (17:21, 23), Jesus gives a warning not to follow or be deceived by the many who will purport to come in his name, claiming I am he. One such messianic pretender was the Egyptian Jew who around the year AD 56 led thousands of followers in a rebellion that was put down by the Roman governor Felix (Acts 21:38).40 There were also many false prophets who promised deliverance at the time of the Roman siege.41 Many others have made similar claims in succeeding centuries.
Figure 19. Temple ruins (southwest corner). [© Baker Publishing Group]
Jesus also mentions wars and insurrections, as one nation or kingdom rises up against another. Such phrases are a fitting description of the decade preceding Jerusalem’s fall, as the Zealot revolt against Rome began in AD 66, and Rome itself experienced turmoil with the succession of four emperors following Nero’s death in AD 68.
Using language often found in the Old Testament to express divine judgment, Jesus also speaks of natural disasters such as earthquakes (Isa 29:6) and famines (Isa 51:19). In Acts, Luke records a prophecy about a famine, which then happened about AD 45–48 while Claudius was emperor (Acts 11:28).42 Moreover, Jesus mentions awesome sights as well as mighty signs in the sky. Josephus indeed describes many strange signs that preceded the fall of Jerusalem.43 Such signs in the heavens will also occur before Jesus’ second coming (Luke 21:25–27).
[21:12–19]
During the time of upheaval before Jerusalem’s fall, those in authority will persecute Jesus’ disciples. In God’s plan, this will give the disciples the opportunity to give testimony to Jesus. In Acts, Luke describes the fulfillment of these words (Acts 4:8–13, 20; 5:29–32), with the apostles even rejoicing that they suffer on account of Jesus’ name (Acts 5:41). The disciples will be tracked down in synagogues (Acts 9:2; 22:19; 26:11), put into prisons (Acts 5:18; 8:3; 12:4; 16:23), and led before kings (Acts 9:15; 25:23) and governors (Acts 23:33; 24:1; 25:6). As they make their defense (Acts 24:10; 25:8; 26:1–2), they will be given a wisdom that their opponents cannot withstand (Acts 6:10; see Acts 4:13–14). In such circumstances, the disciples will be taught by the Holy Spirit, as Jesus earlier said (Luke 12:11–12). Persecution will divide families (12:52–53), as disciples are handed over even by relatives and friends. For some, it will lead to death by martyrdom (Acts 7:60; 12:2). Paradoxically, by being hated in these ways on account of Jesus’ name, disciples will receive the blessing promised in the Beatitudes (Luke 6:22–23)—a great reward in heaven. Hence, God’s providential care for them will extend even, so to speak, to the hair on their head (12:7), if not here on earth (Acts 27:34), then hereafter. Their perseverance will bear fruit (Luke 8:15) in eternal life.
[21:20–24]
Jesus’ speech now predicts the fall of Jerusalem itself, in response to the original question (21:7).44 The events that will fulfill Jesus’ prophecy will also fulfill the scriptures. For example, as in the past, Jerusalem will be surrounded (Isa 29:3).45 In particular, as in the events leading up to the Babylonian exile, enemy armies will come against the city (Jer 34:1), leading to its desolation (2 Chron 36:21; Jer 7:34; 22:5). Those will be days of divine punishment (Hosea 9:7), and the people will die by the edge of the sword (Jer 21:7) or be taken as captives (2 Kings 24:14). It will be a time of great suffering,
especially for pregnant women and nursing mothers, as Jesus will again say when he addresses the women lamenting him (Luke 23:28–29).
However, Jesus also signals a way of escape for the people of the city. When these things happen, then those in Judea must flee to the mountains. This instruction, including the command not to enter the city, is similar to Jesus’ earlier reference to Lot’s flight to the hills away from Sodom, where he stressed the importance of not turning to the things left behind (17:29–31; see Gen 19:17). According to two Church Fathers—Eusebius and Epiphanius—the Jewish-Christian community in Jerusalem heeded such prophecies and fled the city before the war, settling in Pella, a city of the Decapolis bordering the region of Perea.46
The result is clear: Jerusalem will be trampled on by the Gentiles (see Isa 5:5; Dan 8:13; Rev 11:2). However, the duration is unspecific: until the times of the Gentiles are fulfilled. The Letter to the Romans, after speaking about “a hardening” that “has come upon Israel in part,” similarly gives as the duration: “until the full number of the Gentiles comes in” (Rom 11:25; see Acts 28:28). These phrases point to events leading up to the time of Jesus’ second coming, which is the focus of the following verses.
Prophetic Word, Part 2: The Coming of the Son of Man (21:25–38)
25“There will be signs in the sun, the moon, and the stars, and on earth nations will be in dismay, perplexed by the roaring of the sea and the waves. 26People will die of fright in anticipation of what is coming upon the world, for the powers of the heavens will be shaken. 27And then they will see the Son of Man coming in a cloud with power and great glory. 28But when these signs begin to happen, stand erect and raise your heads because your redemption is at hand.”
The Gospel of Luke Page 47