Luke 21:25

Luk 21:25-26. There shall be signs in the sun, and in the moon, &c. — These seem to be highly figurative expressions, signifying the decaying of all the glory, excellence, and prosperity of the nation; and the prevalence of universal sadness, misery, and confusion. And upon the earth — Or, upon the land, as the words may be rendered; distress of nations with perplexity — The Jewish tetrarchies shall be distressed and perplexed: the sea and the waves roaring — The roaring of the sea and the waves may be a metaphorical expression; for, in the first clause of this verse, the signs in the sun and the moon and the stars are plainly so, answering to what by Mark is expressed thus: The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall. For, though the darkening of the sun and the moon may be intepreted literally of eclipses, no reader can understand the falling of the stars literally. See on Mar 13:24-26, and Mat 24:29-31. Men’s hearts failing them for fear — Greek, αποψυχοντων ανθρωπων απο φοβου, literally, men expiring through fear; and for looking after those things — Those dreadful calamities; which are coming on the earth — Or, on the land. For the powers of heaven shall be shaken — For this shall not be like former invasions, or captivities, which only produced some transient disorders in the state, or at most an interruption in the government for a few years; but it shall be attended with a total subversion of it; even of the whole Jewish polity, laws, and religion, which were the work of heaven, or which, containing in them the light of truth, are signified by the sun, moon, and stars in the preceding verse; and therefore might in this be called the powers of heaven. The consequence shall be such vast, extensive, and lasting ruin, that it shall be a most lively emblem of the desolation of the whole world at the last day. The above is the exposition commonly given of these verses, compared with the parallel passages in Matthew and Mark. And in consistency therewith, επι της γης, which our translation renders, upon the earth, is thought to be only intended of the land of Judea and Samaria. But Dr. Campbell thinks the prophecy is not to be confined to that country, and therefore he prefers the common version, for which he assigns the following reasons: “First, though what preceded seems peculiarly to concern the Jews, what follows appears to have a more extensive object, and to relate to the nations and the inhabitable earth in general. There we hear of συνοχη εθνων, distress, or anguish of nations, and of the things, επερχομενων τη οικουμενη, coming upon the habitable world; not to mention what immediately follows, to wit, that the Son of man shall be seen coming in a cloud, with great glory and power. Nor is it all probable that, by the term, εθνων, nations, used thrice in the preceding verse, manifestly for Gentiles, are meant in this verse only Jews and Samaritans. Secondly, the prediction which the verse under examination introduces, is accurately distinguished by the historian, as not commencing till after the completion of the former. It was not till after the calamities which were to befall the Jews should be ended; after their capital and temple, their last resource, should be invested and taken, and the wretched inhabitants destroyed, or carried captive into all nations; after Jerusalem should be trodden by the Gentiles; nay, and after the triumph of the Gentiles should be brought to a period; that the prophecy contained in this and the two subsequent verses should begin to take effect. The judicious reader, to be convinced of this, needs only give the passage an attentive perusal.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The Coming of the Son of man, Luk_21:25-27.

In contrast with the previous paragraph, describing the destruction and dispersion, we now have the Judgment Advent. These three verses are parallel with Mat_24:29-31. The signs in the sun and moon are the effects of the Coming of the Son of man previous to his visibility. The use of the word signs here does not, therefore, contradict the repeated declaration that the Coming will be without warning and sudden. There is a great and fearful sublimity in the description of these two verses.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Second Part (Luk_21:25-36)

(Parallel to Mat_24:29-41; Mar_13:24-37.)

25And there shall be signs in the sun, and in the moon, and in the stars [in sun and moon and stars]; and upon the earth distress [anxiety] of nations, with perplexity; the sea and the waves roaring [nations in perplexity concerning a roaring of sea and waves7]; 26Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven [the heavens] shall be shaken. 27And then shall they see the Son of man coming in a cloud with power and great glory28[great power and glory]. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. 29And he spake to them a parable; Behold the fig tree, and all the trees; 30When they now shoot forth [have put forth], ye see and know [seeing it ye know] of your own selves that summer is now nigh at hand. 31So likewise ye, when ye see these things come [coming] to pass, knowye that the kingdom of God is nigh at hand. 32Verily I say unto you, This generationshall not pass away, till all be fulfilled. 33Heaven and earth shall pass away; but mywords shall not pass away. 34And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting [or, revelling], and drunkenness, and cares of this life, and so that day come upon you unawares. 35For as a snare shall it come on all them that dwell on the face of the whole earth. 36Watch ye therefore,8 and pray always [ἐν παντὶ καιρῷ], that ye may be accounted worthy to escape all these things that shall come to pass [are coming], and to stand before the Son of man.

EXEGETICAL AND CRITICAL

Luk_21:25. And there shall be signs.—The Saviour does not now turn back again to the point of time of the destruction of Jerusalem, but He states what shall take place after the καιροὶ ἐθνῶν shall have been fulfilled. The consecutiveness of this delineation is plainly enough indicated by the καί of Luke, and it is purely arbitrary to assert (De Wette) that the Evangelist avoids the εὐθέως of Matthew because he wrote after the destruction of Jerusalem. The variation is simply connected with the freer form of the redaction of this discourse of our Lord in Luke, to which it is at the same time to be ascribed that he, since he writes for the Gentile Christians, does not speak of the flight on the Sabbath, of the shortening of these days, and of the false Jewish prophets, while he also does not so particularly specialize further σημεῖα, as is done by Matthew and Mark. As respects, moreover, the signs themselves, there is as little reason (Starke) to understand by the sun Antichrist, by the moon and the stars antichristian teachers, as (Besser and others) without any proof to understand the stars metaphorically of mighty princes, and the roaring sea of the tumult of nations. Other views we find given by Lange on the parallel in Matthew. Why do we not rather simply believe our Lord at His word, that His παρουσία will be accompanied with cosmic revolutions, whose actual course can be as little calculated as their possibility can be denied a priori? It was known even from the Old Testament that fearful signs in the realm of nature would herald the day of the Lord, see, e. g., Jer_4:23; Joe_2:30, &c. Commonly such delineations are ascribed to the poetry of prophecy, and certainly it would betray little taste and little intimacy with the style of the Holy Scriptures if one upon such dicta would build a definite theory as to the future destiny of the heavenly bodies. But, on the other hand, we learn even by the extension which natural science has gained in our days to recognize the limitation of human science even, in this sphere, and the genuine cosmologian and theologian will be modest enough not here too rashly to take the word “impossible” upon his lips. We are wanting in any fixed hermeneutic rule to determine proprio marte what is here to be understood literally and what tropically; only the event will determine where in this case lie the boundaries between imagination and reality.

On the earth anxiety of nations.—This allusion to the profound anxiety which shall fill the human world, is peculiar to Luke. The same thought is further developed, Rev_6:12-15, and has in itself psychological probability, without here supposing believers to be entirely excluded. As in the animal world important alterations in the atmosphere are instinctively perceived, as often an inexplicable presentiment of a terrible calamity, whose breaking in is feared, makes even the most courageous pale with terror; so does our Lord give us to expect that an obscure presentiment of great events shortly before His Parusia will weigh like heavy Alps on many a heart. Luke speaks of ἀπορία ή̓χους (see notes on the text) as an indication of that to which the anxiety and perplexity of the nations has relation. The roaring of the sea and waves, that is, reminds even those who do not live in expectation of the coming of the Son of Man, of terrible things, nevertheless, which are about to come upon the earth, while their evil conscience testifies to them that they have the worst to expect therefrom. The allegorical expositors of Scripture here only understand again the sea of nations, apparently because they find it a little apocryphal that the ocean, at the approach of the mortal hour of this visible creation, should roar somewhat more heavily than wont. We, for our part, find the physical signs in the sea not more improbable than those in the moon and the stars

Luk_21:26. Men’s hearts failing them for fear, ἀποψύχειν, that is, not only grow rigid (De Wette) or fall into swooning, but, as Hesychius interprets = ἀποπνευματίζεσθαι. What even now not unfrequently happens by a very high degree of heat, anxiety, or sorrow, that the tension of the moment has the loss of life as a consequence, will then especially no longer be classed among the rare casualties; no wonder, since even the powers of heaven shall be shaken, “perhaps the sustaining and working forces of the heavenly system, with their influences for the earth, so that the Lord finally comprehending all together, means to say, ‘Everything together shall give way and finally fall to pieces, 2Pe_3:10-12. ” Stier. According to De Wette, this phrase from Matthew, forsooth, limps behind, but an exegesis which does not feel that just by this terrible word the sufficient explanation of the just-portrayed anxiety is given, appears itself not to stand upon a wholly good footing.

Luk_21:27. And then.—Here also, as in Matthew and Mark, the personal coming of the Messiah at the very time when the whole visible creation threatens to sink into a chaos. According to Matthew, there is finally seen first the sign of the coming of the Son of Man, afterwards Himself. According to Mark and Luke, on the other hand, the appearance of the Messiah upon the clouds—Mark in the plural, Luke in the singular—is immediately beheld, while these two are silent as to the σημεῖον. For the principal views as to the latter, see Lange on Mat_24:30. It may be very well supposed that the cloud of light itself which bears Him and the glory which surrounds Him might be this σημεῖον. Compare the assurance of the angels at the Ascension, which Luke alone has preserved to us, Act_1:11, that the Lord shall come again even so (οὑ̔τως) as (ὅν τρόπον, i. e., ἐν νεφέλη, Luk_21:9) they had seen Him go towards heaven. The mention of the appearance and activity of the angels at the last day, we find only in Matthew and Mark ad loc. [and in almost all the passages in the first three Gospels in which our Lord refers to the day of judgment.—C. C. S.] On the other hand, Luke lays emphasis on the practical side of the matter, the expectation and joy with which the disciples of our Lord, who are conceived as then still living upon the earth, shall behold the approach of these things. This again is genuinely Pauline, comp. Rom_8:19-23.

Luk_21:28. And when these things begin to come to pass.—There is not the least reason for understanding by τούτων exclusively what is last named, the coming of the Son of Man in His δόξα. This manifestation is in a certain sense the work of a moment, and when this shall have come to pass, then is the redemption of His own not only near (ἐγίζει), but really present. Rather are we to understand thereby all previous tokens, which are named Luk_21:25-26, and which must necessarily endure for some time (therefore also ἀρχομένων). These same events which the world shall gaze on with helpless terror, must be for believers an awakening voice to joyful hope and expectation, since these very ὠδῖνες prove that the birth-hour of their salvation comes with every moment nearer and nearer. The heads which hitherto had often been bowed under all manner of misery and persecution, must then be lifted up, comp. Rom_8:19; Jam_5:8.

Luk_21:29. And He spake to them a parable.—Here also, as in Luk_21:10, Luke appears as narrator, while with Matthew and Mark the tone of discourse continues undisturbed. The latter is internally more probable. The former is a new proof of the greater freedom of Luke’s redaction. Moreover, the mention of all the trees, with and beside the fig-tree, is peculiar to him. Perhaps our Lord speaks here especially of a fig-tree, because this had served Him so frequently as a type of the Israelitish people, Mar_11:12-14; Luk_13:6-9. But that He here also speaks of that symbolical fig-tree, in other words, that He designates the reviving Israel as a prophet of His near approach (Stier), appears to us quite as unproved as that the Lord means to allude to the amarum and venenatum quiddam in the sap of the fig-leaves, and adduces the incrementa malignitatis, as presages of His coming (Ebrard). In both cases the mention at least of all the trees would be quite incongruous, and we therefore consider it as better to assume that He spoke so especially of the fig-tree because He wished to designate it as a special kind of tree, in distinction from the others.

Luk_21:30. When they now put forth.—Designedly Luke expresses himself here somewhat less definitely than Matthew and Mark, because he does not intend to bring into prominence the specific peculiarity of the fig-tree, whose leaves develop themselves at the same time with the setting of the fruit, but only has in mind that which is common to all trees. With the various kinds of trees the putting forth of leaves is the token of approaching summer; whoever sees the one knows then of himself that the other is at hand.—Ἀφ̓ ἑαντῶν, “etiamsi nemo vos doceat.” Bengel.—The kingdom of God.—Here, of course, agreeably to the whole text, definitely apprehended as regnum gloriœ.

Luk_21:32. This generation shall not pass away.—For a statement of the different views with reference to the signification of ἡ γενεὰ αύ̓τη, see Lange, ad loc. The explanation that our Lord had in mind the generation then living is certainly the least artificial, while every other gives immediate occasion to the conjecture that it has arisen from the perplexity as to how to bring the prophecy into agreement with the fulfilment. It may be asked, however, whether the words έ̓ως ά̓ν πάντα γένηται cannot be understood in such a sense that they make the explanation of γενεά as designation of that generation at all events possible. By πάντα we have no longer to understand the destruction of Jerusalem in itself, which now already lies behind our Lord’s view, nor yet His παρουσία itself, for in the following verse there is again mention of a passing away of heaven and earth, but we have to understand the presages of His coming which He had just indicated symbolically, as, for instance, in the image of the putting forth of the leaves of the trees. These presages now occupy necessarily a certain period of time (ἀρχομένων, Luk_21:28, and γίνεσθαι, used of things of this sort, is an elastic idea, by which not only that which is momentary, but also that which is successive, is expressed). So must, therefore, the explanation be permitted, “until all things shall have begun to come to pass,” all things, that is, which are to serve as the previous signs of His coming; and this was really the case during the life of the contemporaries of our Lord, who in the destruction of Jerusalem saw the type of the approaching end of the world. He will therefore say: This generation shall not pass away without the beginning of the end of the world here foretold you having come to pass in the actual destruction of Jerusalem. Our Lord by no means says that everything which was to take place before the τέλος will be omnibus numeris absolutum atque ad finem perductum before a generation of men will have passed. The question cannot be merely what γίνεσθαι signifies in itself, but what it is to signify in this connection. An explanation of this verse, it is true, in which no difficulty at all remains, and every appearance of arbitrariness is avoided, we, alas, even at this day, are not acquainted with.

Luk_21:33. Heaven and earth shall pass away.—After the discourse has risen to this height, there would ensue a dreary anti-climax, if we would recognize in these words only a figurative designation of the destruction of the Jewish state. Our Lord points evidently to the destruction of the earthly economy, which shall be followed by the appearance of a new heaven and a new earth, 2Pe_3:8-14, and gives assurance therewith that even then, when an entirely new order of things shall have come in, His words, in particular the promises of His coming, then first fully understood and fulfilled, would not cease to remain words of life for all His own. “They will approve themselves as eternal in an eternal church, and that one of eschatological character.” Lange.

Luk_21:34. And take heed to yourselves.—The eschatological discourse in Matthew and Mark is concluded with a description of the unexpected coming of the Parusia, and a parabolic allusion to watchfulness, which we have already met with in Luke in a somewhat different form, chs. 12 and 17 Instead of this he has another conclusion, which, indeed, entitles us to inquire whether the Evangelist, in a freer form, has condensed the main substance of the admonitions given Mat_24:43-51, or whether our Lord on this occasion used these very words. However this may be, his rendering has so much the more value, as it in some measure takes the place of the missing parable of the Ten Virgins, which, according to Matthew, was delivered this same evening by our Lord, but has been passed over by Luke. With deep wisdom our Lord ends His eschatological discourse by leading His disciples back into their own hearts, since their view had involuntarily lost itself in the far future, and in thinking upon the universal historical character of the events here foretold, they might very easily lose out of mind in how strict a connection this Parusia stood with their personal salvation. With a faithful and earnest προσέχετε, He begins to use the expectation of His coming for their sanctification, as He had just before, Luk_21:28, applied it to their consolation. He warns them that their hearts be not burdened as by a spirit of deep sleep. This might come to pass through three things: κραιπάλῃ, heaviness and dizziness, such as drunkenness of yesterday gives, μέθῃ, drunkenness, which makes them for to-day unfit to reflect maturely upon their highest interests, and μερίμναις βιωτικαῖς, which would plague them for to-morrow, and impel them too strongly to labor for the meat that perisheth. The one, as well as the other, would be able to rob them of the clearness and sobriety of mind with which they should await the coming of their Lord. Not only should that which is entirely unlawful be avoided, but also that which is relatively lawful used with wisdom, in the consciousness that they in no case could reckon upon it for a long time; for the great day was to be, even for them, the servants of the Lord, an unexpected one, αῖφνίδιος ἐπιστῇ, comp. 1Th_5:3, while it would come upon other inhabitants of the earth, especially those who were living on in careless quiet, without fellowship with Christ, as a snare. The tertium comparationis lies as well in the unexpectedness as in the ruinousness of such snares as are commonly used for ravening beasts. Ἐπὶ πάντας τοὺς καθημένους, here emphatic for a designation of quiet and comfortable sitting, comp. Amo_6:1-6, in which they, therefore, are taken at once, as soon as only the snare is thrown out upon them. See also Jer_25:29; Rev_18:7-8.

Luk_21:36. Watch ye … always.—Comp. Mar_13:37 : ἐν παντὶ καιρθ͂ may be referred quite as well to ἀγρυπνεῖτε as to δεόμενοι. The former is probable, on account of the antithesis, and the uncertainty of the Parusia in Luk_21:35, which requires an unremitting watch. Watching and praying are here also, as in Mat_26:41; 1Pe_4:7-8, joined together. Δεόμενοι,ἵνα,κ.τ.λ. indicates the frame of mind in which they must be found watching and waiting; καταξιωθῆτε, comp. Luk_20:35; 2Th_1:5, not “become worthy,” sensu morali, but to be accounted worthy, sensu forensi, digni habiti atque declarati, sc. a Deo. The word appears in the same sense Act_5:41.

To escape all these things, πάντα ταῦτα, here, as in Luk_21:32, especially of the premonitions of the Parusia considered exclusively on their terrifying side; for to escape the Parusia itself (which is first alluded to in the immediately following expression) is indeed for friend and foe impossible. He escapes τὰ μέλλοντα, who is not carried away by persecutions, brought to apostasy by misleaders, or robbed of courage by trial. (The genuineness of ταῦτα is doubtful; it is rejected by Tischendorf and accepted by De Wette; it has little influence on the sense, since, at all events, our Lord means no other future things than these of which He had just spoken.) On the other hand, they must desire above all things to appear before the Son of Man, σταθῆναι έ̓μπροσθεν, κ.τ.λ. It may, indeed, signify, “to pass the trial,” as in Rom_14:4, but at the end of this discourse it is very probable that our Lord will designate therewith something higher: the fearless appearance, the composed standing before His throne, in order to view Him, to serve Him, and to glorify Him. “The ἐπισυναγωγή of believers is meant, and this, as it appears, of the living, because as a condition the escaping of all the tribulations is named, 1Th_4:17; 2Th_2:1; Mat_24:31.” De Wette. This σταθῆναι is, therefore, not only the beginning, but also the substance, of the highest happiness, the opposite of which is portrayed, Psa_1:5; Nah_1:6; Rev_6:16-17.

DOCTRINAL AND ETHICAL

1. It is of high significance that our Lord ends His prophetical office, immediately before His last suffering, with such an eschatological discourse. The course which our Saviour’s teaching has taken during His public life, shows the type of the natural course of development of Christian dogmatics. As He had appeared with the preaching of faith and conversion, so ought at all times the practical questions to come first. But as He did not leave the earth without having also disclosed the secrets of the future, so a Dogmatics which, in reference to the έ̓σχατα, takes an indifferent or sceptical position, is in itself imperfect, and like a mutilated torso. It lies in the nature of the case that Christian eschatology, the more the course of time advances, must become less and less an unimportant appendix, and more and more a locus primaries of Christian doctrine.

2. Whoever asserts that the expectation of a personal, visible, glorious return, which shall put a decisive end to the present condition of things, belongs only to Jewish dreamings, which one from a Christian spiritualistic position may look down upon with a certain lofty disparagement, is here contradicted by our Lord in the most decided manner.

3. What our Lord here announces in reference to the termination of the history of the world is only drawn in strong and broad lines. It is no picture that already contains all the traits of the image of the future complete, but a sketch with which the more detailed painting is outlined, which afterwards could be elaborated by the hand of the apostles. He who believes in the unity of the Spirit in our Lord and His first witnesses, cannot be hindered from seeking in the Apostolic Epistles, or in the Revelation, for the answer to many questions which this eschatological discourse leaves yet remaining for us. Not easily will any one be able to show in this last a conception for which the fundamental thought is not more or less contained in this eschatological discourse, and which, therefore, might not be named, with entire justice, a further explanation and completion of the same. So is the Pauline doctrine of the restoration of Israel only the development of the germ which we find here, Luk_21:24; so is the Apocalyptical image of the convulsions of the realm of nature which shall accompany the coming of the Lord, only the development of the eschatological foundation thoughts already given here. The eschatology of the apostles is related to that of our Lord as the nobly unfolding plant to the bud swelling with sap; not as the subsequently clouded sun to its earlier brilliancy.

4. “The soul works on the body, and there is no member or part of the body that does not feel with the soul. So shall the Lord that shall come work upon all creatures, and they shall not be able to withdraw themselves from His working. Even before His visible appearance will the creatures become aware that the time of His coming is at hand. The lifeless creation, that bends itself without opposition to His almighty will, and men, who can oppose themselves with their impotent will to His almighty will,—both shall be seized with the terrors that hasten on before His appearance. The heaven and the sea, and on earth men, shall have forebodings of that which is to come. There rests upon the prophesyings of our Lord concerning the end,—threatening as they are, terrible as they sound,—nevertheless an obscurity by which their terrible impression is augmented. They wait for their literal and most striking interpretation, for their fulfilment. Before this comes, God’s hand itself has veiled them in a twilight which yields to no human endeavor; but when the fulfilment comes, man shall not only clearly know how fully it fits the prophecy, but also how the prophecy fits the fulfilment,—how they shall, as it were, exactly cover one another.” Löhe.

5. Although, our Lord in this eschatological discourse does not speak expressly of His Divine nature and dignity, it contains so powerful and incomparable a self-testimony of Christ, that it is utterly impossible not to ascribe to Him who so speaks a superhuman character. Nothing is to be compared with the quiet majesty of that word: “Heaven and earth shall pass away, but My words shall not pass away.” Scoffers think exactly the opposite—namely, that heaven and earth shall remain; the words of our Lord, on the other hand, be forgotten and exposed as lies, 2Pe_3:3 seq.—Yet our Lord, who apparently delays the promise, will not rest until it is all fulfilled. Patiens quia œternus.

6. The eschatological discourse is also remarkable on this account, that it shows that a connection according to the intent of our Lord exists and must exist between πίστις and γνῶσις. The example of the apostles and the teaching of the Master show anew: there cannot possibly be any talk of γνῶσις so long as no πίστισ precedes it. Non intelligere ut credas, sed credere ut intelligas. Where faith however is living, it feels to a certain extent the necessity of also knowing the secrets of the future. Our Lord satisfies this need, so far as the receptivity of His people permits Him, and while the σημεῖα of His coming are only images of terror and riddles to the unbelieving, believers are at the same time the γνωστικοί, who know what these things denote, and whither they tend. Their faith has, therefore, become a knowing; but, on the other hand also, this knowing, which is still very limited and only in part, leads again to faith, and must end in ever firmer faith, hope, and waiting. Per fidem ad intellectum, per intellectum ad firmiorem fidem.

7. The eschatological discourse of our Lord may be considered as a type of a fitting and edifying treatment of future things for all preachers. Let us consider well how closely this doctrine of His coheres also with the prophetic words of Scripture; how the chief strokes of the picture are placed in a clear light, while points of a subordinate importance remain veiled in an unprejudicial obscurity; how He, above all, delivers this teaching not for the satisfaction of an idle curiosity, but uses it directly for the admonition, for the consolation, and for the sanctification of His own. It admits of no doubt that had the impending end of the history of the world been always written of and spoken of in this way, much less offence would have been taken, and also much less offence would have been given.

8. It is not impossible that our Lord on this occasion uttered the so-called unwritten expression of which Justin Martyr, in Tryph. Luke 47, makes mention with the simple words: διὸ καὶ ὁ ἡμέτερος Κύριος Ἰ. Χρ. εῖ̓πεν and which has all the internal traces of genuineness: “In that in which I shall find you, therein will I judge you.”

9. Compare on this Pericope the Dies irœ.

HOMILETICAL AND PRACTICAL

The visible creation must perish before the heaven and the new earth appear.—The joy of the world perishes often before the end of the world.—If the righteous scarcely be saved, where shall the ungodly and the sinner appear?—The day of Christ at once a day of terror and of glory.—The different temper in which men go towards and look towards this day: 1. While unbelief yet mocks, faith mourns; 2. while unbelief fears, faith hopes; 3. while unbelief despairs, faith triumphs.—The ordinary laws of nature are abolished when the kingdom of Christ celebrates its highest triumphs.—The coming of the Son of Man: 1. Seen by all eyes; 2. surrounded by heavenly glory; 3. greeted by the redeemed with joy.—Even nature prophesies of the approaching summer of the kingdom of God.—How much the Christian, by attentive observation of the kingdom of nature and of grace, can know of himself.—The knowledge of the hour which has struck in God’s kingdom: 1. Its grounds; 2. its degree; 3. its limits.—The contemporaries of our Lord, even in their lifetime, witnesses: 1. Of the most glorious event; 2. of the most terrible event, that ever the earth has see.—What is perishable and what remains.—Heaven and earth shall pass away, but My words shall not pass away: 1. The sublimity; 2. the truth; 3. the comfort; 4. the serious depth, of this utterance.—What the word of our Lord shall continue for His people, even after the end of the world.—What is the greatest danger to which the disciple of the Lord is exposed at the approach of the day of His coming?—He that is full of wine cannot be full of the Holy Spirit, Eph_5:18.—The day of the Lord comes unawares;—woe to the man whom it finds wholly unprepared !—How the best preparation for the coming of the Lord consists: 1. In watchfulness; 2. in activity; 3. in thoughtfulness.—They who sit down in selfishness and carelessness, will be not less surprised by the end than they that pass the night at their wine.—Watching and praying must we await the Lord’s coming.—Nothing higher can the praying Christian desire than: 1. To escape the destruction that lights upon others; and 2. to stand with all His people before the Son of Man.

Starke:—They that have not feared God in their life, shall melt away for terror in the end.—Many weighty things have already come to pass on earth, but the weightiest is yet to be looked for.—Quesnel:—Whoever has despised Jesus in His humility, will see Him against his will in His majesty.—There comes at last a time when we shall be redeemed from all that is a burden to us, 2Ti_4:18.—The earthly-minded regard the spring as the most convenient time for their lust and desire, but true Christians as a type of the glory and resurrection of the children of God.—The summer a beautiful image of eternal blessedness.—God does not let the race of the ungodly perish till all is come to pass, which serves as the proof of His righteousness, and for their punishment.—True Christians who seek that which is above in heaven are as the birds of the heaven who, because they are not on earth, have nothing to fear from the nets of the fowler.—Brentius:—Because man does not know his time, he must learn wisely to accommodate himself to the time.—It is God alone that can make us worthy and ready for the enjoyment of His everlasting glory.—Watching and praying men ever keep together.

On the Pericope:—Fuchs:—Concerning the return of Christ and the hour of death: 1. For the ungodly, terrible; 2. for believers, joyful.—Lift up your heads: 1. In good days, and thank the Lord; 2. in evil days, and trust the Lord; 3. in the last days, and be joyful in hope.—Herberger:—Concerning the last Advent of Jesus and the flower-buds of the last day.—Otho:—The last judgment.—Fresenius:—The redemption of Jesus Christ in its different aspects: 1. The procuring of salvation; 2. the preparation of salvation; 3. the complete revelation of salvation.—Ahlfeld:—Behold the King cometh to thee in might and glory.—Couard:—Christian-mindedness in evil times.—Souchon:—The comfort and admonition of Christ’s prophecy of His coming.—Stier:—The day of the Lord’s return: 1. How; and 2. whereto it is placed before our eyes.—Ranke:—How we have to receive our Lord’s prophecy of His coming again: 1. With deep reverence; 2. with great joy; 3. with holy seriousness.—Rautenberg:—The course of the gospel among the terrors of the time.—Gaupp:—The coming again of our Lord a strong incitement to a godly life, for: 1. It awakens the spirit to a living hope; 2. it inspires in all believing hearts sweet comfort even in the dreariest condition of the kingdom of God; 3. it admonishes most deeply to become worthy, by prayer and watchfulness, to stand before the Son of Man.—Cl. Harms:—The setting forth of the coming of our Lord is seasonably done even in the Advent season: 1. It awakens sleepers; 2. shakes the presumptuous; 3. helps the wavering to a decision; 4. strengthens the weak in faith.—Kraussold:—The coming of our Lord at the end of days: 1. A coming to judgment, and moreover; 2. a terrible and glorious; 3. an undoubtedly certain, coming, and therefore; 4. a coming for which we should perseveringly wait in joyful faith.—Staudt:—How believers demean themselves at the coming of Christ: 1. As attentive observers of the tokens of this coming; 2. as joyful spectators of these mutations in the world; 3. as those delivered out of all judgments.—Dr. A. Bomhard:—The established heart of the believing Christian.—B. Steger:—Of the joyful and blessed freedom of the perfectly righteous.

Footnotes:

[7]Luk_21:25.—According to the reading of Tischendorf, [Lachmann, Meyer, Tregelles, Alford,] ἐν ἀπορία ἤχους [instead of ἠχούσης, Recepta], which is sufficiently supported by A., B., [Cod. Sin.,] C., L., M., [R.,] X., Cursives, [Vulgate, Syriac,] &c.

[8]Luk_21:36.—With Lachmann, Tischendorf, [Tregelles, Alford,] we read δέ instead of the οῦ̓ν of the Recepta, according to B., D., [Cod. Sin.,] Itala.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

21:25 The prophets predicted that heavenly signs would precede the judgment of God at the end of the age (Isa 13:9-10; 34:4; Jer 4:23, 28; Ezek 32:7-8; Joel 2:10, 30-31; cp. Rev 6:13-14; 8:10; 9:1; 12:1, 3; 15:1).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 21:25. Σημεῖα, signs) different from those of which Luk 21:11 speaks.—ἐν ἡλίῳ, in the sun) The language is to be taken literally (not figuratively): because the earth, sea, and heaven (sky), are distinctly enumerated. [Those things (objects in nature) which are made mention of in the first days of Creation, are here set down in an inverted order: 1. The sun and the moon with the stars; 2. The earth and the sea; 3. The heaven.—V. g.]—[ἐπὶ τῆε γῆς, upon the earth) See Luk 21:26; Luk 21:35.—V. g.]—συνοχὴ, ἀπορία, ἀποψυχόντων) distress, perplexity, fainting, form an ascending climax.—ἐθνῶν) of all nations: to which are opposed individual men, including also Jews. See following verse.—ἤχους) The common reading is ἠχούσης.[228] But the idea expressed is not that the sea and the agitated water or waves roar; but there is an ἦχος, roaring, of the sea, and a σάλος (salum), agitation of the water, whereby the ear and also the eye are struck. Comp. Psa 46:4 (3), ἤχησαν καὶ ἐταράχθησαν τὰ ὓδατα αὐτῶν, their waters roared and were troubled. Ἦχος is neuter also, as well as masculine, as we have shown in the Appar. Crit., p. 546 [Ed. ii., p. 208]. There are four clauses, all alike having the idea of terror connected with them: ΚΑῚ ἜΣΤΑΙ ΣΗΜΕΙΑ ἘΝ ἩΛΊῼ ΚΑῚ ΣΕΛΉΙῌ ΚΑῚ ἌΣΤΡΟΙς· ΚΑῚ ἘΠῚ Τῆς Γῆς ΣΥΝΟΧΗ ἘΘΝῶΝ· ἘΝ ΑΠΟΡΙΑ ἬΧΟΥς ΘΑΛΆΣΣΗς ΚΑῚ ΣΆΛΟΥ· ΑΠΟΨΥΧΟΝΤΩΝ ἈΝΘΡΏΠΩΝ, Κ.Τ.Λ. The words ἘΝ ἈΠΟΡΊᾼ are more closely connected with the words immediately following, than with those which go before, whether ἬΧΟΥς ΚΑῚ ΣΆΛΟΥ be the Genitive of the object, or the Genitive of time [with perplexity by reason of the roar and agitation of the sea; or else, with perplexity during the time that (whilst) the sea is roaring, and is agitated]. The Genitive of the object may seem, no doubt, in this passage to give an unusual and forced (strained) construction, because ἀπορία, if it denotes want [as here, want of means of escape, and of knowledge what to do], is wont to have the Genitive of the subject-matter [the object of the want], as ἀπορία σίτου, χρημάτων, κ.τ.λ.; but there is no deficiency of analogous phrases, such as, Ἡ ἘΞΟΥΣΊΑ ὙΜῶΝ, “power over you,” 1Co 9:12; τὸ ὑμέτερον ἔλεος, the mercy shown towards you, Rom 11:31; ὁ φόβος τῶν Ἰουδαίων, fear arising from the Jews, Joh 7:13; ταραχαὶ σκιᾶς θανάτου, Job 24:17, in which passage the word ΤΑΡΑΧΑῚ [ΤΆΡΑΧΟς in the Vatican MS.] answers to בלהות, as בהלה is rendered by ἈΠΟΡΊΑ in Lev 26:16. If this be not deemed a satisfactory explanation, ἬΧΟΥς ΚΑῚ ΣΆΛΟΥ ought to be taken as expressing the Genitive of time, as ΧΕΙΜῶΝΟς, ΝΥΚΤῸς, ΣΑΒΒΆΤΟΥ, are used.—[ΘΑΛΆΣΣΗς, of the sea) by reason of joy. Psa 96:11-13 [“Let the sea roar, and the fulness thereof—Before the Lord, for He cometh”], Psa 98:7-9.—V. g.]

[228] D supports, as Rec. Text, ἠχούσης. But ABCLX read ἤχους; a, ‘sonus;’ c, ‘sonitus, and so the Vulg. “præ confusione sonitus’ [et (in some copies)] maris et fluctuum.”—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_21:25-26. There now follows what should come to pass at the end of the said times of the Gentiles before the Parousia. Since Luke, writing in the time in which such καιροὶ ἐθνῶν are still passing, has adopted these also into the prophecy from the tradition expanded ex eventu, the Parousia in his statement could not be immediately linked on to the destruction of Jerusalem, as was the case in Mar_13:24, and still more definitely by means of εὐθέως in Mat_24:29. In the midst between these two catastrophes actually already came those καιροί.

συνοχὴ ἐθνῶν κ.τ.λ.] Distress (2Co_2:4) of nations in perplexity at the roaring of the seas and waves. Luke alone has this fearful feature. The genitive ἠχοῦς[246] (see the critical remarks) indicates that to which the ἀπορία refers. Comp. Herod. iv. 83: τῶν Σκυθέων τὴν ἀπορίην; Herodian, iv. 14. 1 : ἘΝ … ἈΠΟΡΊᾼ ΤΟῦ ΠΡΑΚΤΈΟΥ. Groundlessly Bornemann conjectures ἘΝ ἈΠΕΙΡΊᾼ. The ΚΑΊ vocem angustiorem (ΣΆΛΟς, breakers) annectit latiori, Kypke.

Luk_21:26. ἀποψυχ. ἀνθρώπ.] while men give up the ghost (Thuc. i. 134. 3; Bion, i. 9; Alciphr. Ep. iii. 72; 4Ma_15:15) for fear, etc. It might be taken, moreover, of mere faintness (Hom. Od. xxiv. 348), but the stronger expression corresponds more to the progressive colouring of the description.

αἱ γὰρ δυνάμ. κ.τ.λ.] not a clause limping after (de Wette), but an energetic declaration coming in at the close as to the cause of these phenomena. See, besides, on Mat_24:29.

[246] From the nominative ἠχώ (not ἦχος); hence not to be accented ἤχους, but ἠχοῦς.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 21:25-28 . Signs of the advent (Mat 24:29-31 , Mar 13:24-27 ).

Luk 21:25 . σημεῖα , etc.: the reference to the signs in heaven is very summary as compared with the graphic picture in the parallels. Lk. is more interested in the state of things on earth. συνοχὴ ἐ ., distress of nations, cf. συνέχομαι in Luk 12:50 . ἐν ἀπορίᾳ may be connected with what follows or with ἐθνῶν = nations in perplexity, in which case the last clause ἠχοῦς , etc. will depend on συνοχὴ = distress from the noise and billows ( σάλος = wave-movement: ἡ τῆς θαλάσσης κλύδωνος κίνησις , Hesych.) of the sea (so Hahn). The main difficulty lies in the vagueness of the reference to the sea. Is it meant literally, or is it a metaphor for the disturbed state of the world? If the latter the force of the genitives ἠχοῦς , σάλου will be best brought out by supposing ὡς to be understood = in perplexity like the state of the sea in a storm. So Heinsius ( Exer. Sac. ): “ ἀπορίαν illam et calamitatem mari fore similem, quoties horrendum tonat atque commovetur,” citing in support Tertullian’s veluti a sonitu maris fluctuantis. The mode of expression is very loose: the sound of the sea and the waves, instead of “the sounding waves of the sea”. Yet the crudeness of the construction suits the mood described. ἠχους may be accented ἤχους (Tisch [177] ) or ἠχοῦς (W.H [178] ) according as it is derived from ἦχος (neuter like ἔλεος , νῖκος , etc., in N.T.) or from ἠχώ .

[177]isch. Tischendorf.

[178] Westcott and Hort.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

When the times are expired, appointed for the salvation of the Gentiles and punishment of the Jews: And so he passeth from the destruction of Jerusalem, to the history of the latter judgment.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

signs, &c.--Though the grandeur of this language carries the mind over the head of all periods but that of Christ's second coming, nearly every expression will be found used of the Lord's coming in terrible national judgments, as of Babylon, &c.; and from Luk 21:28, Luk 21:32, it seems undeniable that its immediate reference was to the destruction of Jerusalem, though its ultimate reference beyond doubt is to Christ's final coming.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 25. The sea and the waves roaring] Figuratively pointing out the immense Roman armies by which Judea was to be overrun and destroyed.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(25-33) And there shall be signs in the sun.—See Notes on Mat_24:29-35, Mar_13:24-31, where the “signs” are defined as the “sun being darkened, and the moon not giving her light.”

Distress of nations.—The Greek for the first noun means literally, constraint, the sense of being hemmed in, as when we say “in great straits.” It is used by St. Paul in 2Co_2:4, and not elsewhere in the New Testament. The word for “perplexity” is used by St. Luke only.

The sea and the waves roaring.—The better MSS. give a different punctuation and reading, with perplexity from the roar of the sea, and of the surge, or wave. In the common reading we have another instance of agreement with St. Paul, in 1Co_13:1, where the word is rendered “tinkling”—better, echoing, or resounding. Assuming, as has been suggested above, that St. Luke’s report is of the nature of a paraphrase, we may, perhaps, connect this feature in it with his own experience. To one who had known the perils of waters narrated in Acts 27, no picture of the more dread phenomena of nature could be complete without “the sea and the waves roaring.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

25. signs in the sun, and in the moon, and in the stars] The articles should be omitted. These signs are mainly metaphorical—the eclipse of nations and the downfall of potentates—though there may be literal fulfilments also. The language is that of the ancient prophets, Amo_8:9; Joe_2:30-31; Eze_32:7-8, as in Rev_6:12-14.

distress of nations] Synoche, xii. 50 and 2Co_2:4.

the sea and the waves roaring] The true reading is probably ἤχους and the translation, “in perplexity at the roar of the sea and surge.” Comp. Psa_46:4.“In that day they shall roar against them like the roaring of the sea,” Isa_5:30. The raging sea is the sea of nations, Jdg_1:13; Rev_17:15.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

When they now shoot forth,.... Their buds, branches, and leaves; the Vulgate Latin adds, "of themselves":

ye see and know of your own selves; without any hint, or direction from others, the case is so plain and obvious; the Syriac and Arabic versions read, "of them"; the trees, by their putting forth their buds and leaves; the Persic and Ethiopic versions leave out the clause "of yourselves"; and none of the Oriental versions lead the word see:

the summer is now nigh at hand: see Mat 24:32.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

25 And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;

Ver. 25. See Mat 24:29; Mar 13:24; 2Pe 3:10.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

We may easily imagine, that this was eminently fulfilled in the siege of Jerusalem, that men’s hearts failed them for fear; and for prodigies, we are told of enough, both by Josephus and Tacitus, the latter tells us, that armies were seen fighting in the air with glistering armour, and the temple seemed all as on fire with lightning; he also tells us of the voice heard, and throwing open of the doors of the temple, before mentioned; but tells us few were affected, but built hopes upon a tradition they had, That now was the time ut valesceret Oriens; which was true enough, but not in their sense. But what is spoken here certainly relates to the day of judgment, before which prodigious things will be seen, 2Pe 3:10,12; and it follows, (see Luk 21:27,28).

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 25-27. The prophecy of the coming of the Son of man in glory. The signs which shall precede this advent. And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men"s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. The Lord continues his solemn prophecy respecting things to come. Now, the question of the four disciples to Which this great discourse was the answer was, When were they to look for that awful ruin of city and temple of which their loved Master spoke? But they, it must be remembered, in their own minds closely connected the temples fall with some glorious epiphany of their Master, in which they should share. He answers generally their formal question as to the temple, describing to them the very signs they are to look for as heralding the temple"s fall. He now proceeds to reply to their real query respecting the glorious epiphany. The temples ruin, that belonged to the period in which they were living; but the glorious epiphany, that lay in a far distance. "See," he said, "city and temple will be destroyed; this catastrophe some of you will live to see. The ruin will be irreparable; a new epoch will set in, an epoch I call "the times of the Gentiles." These once despised peoples will have their turn, for I shall be their Light. Ages will pass before these "times of the Gentiles" shall be fulfilled, but the end will come, and then, and not till then, will the Son of man come in glory. Listen; these shall be the signs which shall herald this glorious advent: Signs in the sun, and in the moon, and in the stars. " St. Matthew (Mat_24:29) supplies more details concerning these "signs." The sun would be darkened, and the moon would not give her light; the stars would fall from heaven. These words are evidently a memory of language used by the Hebrew prophets to express figuratively the downfall of kingdoms. So Isaiah (Isa_13:10) speaks thus of the destruction of Babylon, and Ezekiel (Eze_32:7) of the fall of Egypt (see too Isa_34:4). It is, however, probable that our Lord, while using language and figures familiar to Hebrew thought, foreshadowed a literal fulfillment of his words. So Godet, who picturesquely likens our globe just before the second advent to "a ship creaking in every timber at the moment of its going to pieces." He suggests that "our whole solar system shall then undergo unusual commotions. The moving forces (dunameiv), regular in their action tilt then, shall be, as it were, set free from their laws by an unknown power, and, at the end of this violent but short distress, the world shall see him appear". (see 2Pe_3:10-12, where it is plainly foretold that tremendous physical disturbances shall precede the second coming of the Lord) The Son of man coming in a cloud. The same luminous cloud we read of so often in the Pentateuch: the flames of the desert-wanderings; the pillar of cloud and fire; the same bright cloud enveloped the Lord on the Mount of Transfiguration; it received him as he was taken up. (Act_1:9) Nothing is said in this place as to any millennial reign of Christ on earth. The description is that of a transitory appearance destined to effect the work upon quick and dead an appear-ante defined more particularly by St. Paul in 1Co_15:23 and 1Th_4:16, 1Th_4:17.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And there shall be - Before the great day, which was typified by the destruction of Jerusalem: signs - Different from those mentioned in ver. 11. Matt. xxiv, 29; Mark xiii, 24.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Signs which will accompany the coming of Christ:

v. 25. And there shall be signs in the sun and in the moon and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;

v. 26. men’s hearts failing them for fear, and for looking after those things which are coming on the earth; for the powers of heaven shall be shaken.

v. 27. And then shall they see the Son of Man coming in a cloud with power and great glory.

Here some of,. the signs that will usher in the great Day of Judgment are enumerated. The laws of nature, which have been fixed by the Creator, will be repealed, and in consequence the universe will dissolve in chaos. Unusual, unheard-of signs will take place in sun, moon, and stars, not those of the regular eclipses or similar phenomena which are governed by fixed laws, but such as will cause fearful consternation from the start, and oppressive distress experienced by the people of the world, together with a helpless perplexity, caused in part also by the noise and billows of the sea. So indescribably dreadful will be the dissolution of the bonds that hold the universe together that the hearts of men will fail them, will be taken out of their bodies for fear and for expectation of the things that are coming and are threatening to engulf the world; for the very powers of the heavens that hold the machinery of the vast sky in place will be moved and shaken. And then, in the midst of all this turmoil, while the cataclysmic disturbances are tossing the world and the entire universe about in utter helplessness, then they, all men, will see the Son of Man, the great Judge of the earth, coming in a cloud, with power and great glory. The despised and rejected, the meek and humble Prophet of Galilee will then have stripped off all evidences of the former humiliation, and all men will be forced to recognize Him as the Lord of all.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CXIV. The Second Coming of Christ].

CXIV. THE SECOND COMING OF CHRIST. aMATT. XXIV. 29-51; bMARK XIII. 24-37; cLUKE XXI. 25-36.

b24 But in those days, aimmediately after the bthat atribulation of those days. [Since the coming of Christ did not follow close upon the destruction of Jerusalem, the word "immediately" used by Matthew is somewhat puzzling. There are, however, three ways in which it may be explained: 1. That Jesus reckons the time after his own divine, and not after our human, fashion. Viewing the word in this light, the passage at 2Pe_3:4-9 may almost be regarded as an inspired comment with reference to this passage. 2. The terrible judgment upon Jerusalem and the corresponding terror of the judgment day have between them no intervening season of judgment in any way worthy to be compared to either of them. The two periods, therefore, stand with regard to each other in immediate connection. 3. The tribulation which came upon the Jewish people merely began with the destruction of Jerusalem, other woes followed at once, and, coming down through all the centuries of wandering and dispersion, they were yet unfulfilled and incomplete. See Deu_28:58-68] the sun shall be darkened, and the moon shall not give her light, and the stars shall fall { bshall be falling from heaven, aand the powers of [629] { bthat are in the heavens shall be shaken. [The language is that of the ancient prophets. See Amo_8:9, Joe_2:30, Joe_2:31, Eze_32:7, Eze_32:8. Compare also Rev_6:12-14. Some regard the language as metaphorical, indicating the eclipse of nations and the downfall of rulers, but there are many similar passages of Scripture which constrain us to regard the language here as literal rather than figurative. See 2Pe_3:10, Heb_1:12, Rev_20:11.] c25 And there shall be signs in sun and moon and stars; and upon the earth distress of nations, in perplexity for the roaring of the sea and the billows [We can conceive of nothing which would produce greater mental distress or perplexity than changes in the position or condition of the heavenly bodies. Such changes will be followed by corresponding commotions on our planet, as, for instance, great tidal waves and vast agitation in the ocean]; 26 men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens shall be shaken. a30 and then shall appear the sign of the Son of man in heaven [The coming and the sign are the same thing. The word "sign" is used in connection with the coming of Christ to indicate that the nature of the coming (that is, the manner of its manifestations) will be fully commensurate with the importance of the event. His first coming in the manger was not so]: and then shall all the tribes of the earth mourn [The coming will occasion universal mourning in the unprepared, and apparently the majority of people will be in that condition. The term "all" is not, however, to be construed as including all individuals-- 1Th_4:15-17], b26 And then shall they see the Son of man coming in aon the clouds cin a cloud aof heaven bwith great power aand great glory. b27 And then shall he send forth the ahis angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one of heaven to the other. bfrom the uttermost part of the earth to the uttermost part of heaven. [To the Jews the trumpet would naturally be [630] associated with the assembling of the people, for silver trumpets were used to call Israel together ( Num_10:1-4, Exo_19:13, Exo_19:16, Exo_19:19, Psa_81:3-5). We are not told why angels are used on this occasion, but they appear to be employed in all the great operations of Providence ( Mat_13:41). The phrases "four winds," etc., indicate that the angelic search shall extend over the entire globe. The language is that which was then used when one desired to indicate the whole earth. It is based upon the idea which then prevailed that the earth is flat, and that it extends outward in one vast plain until it meets and is circumscribed by the overarching heavens.] c28 But when these things begin to come to pass, look up, and lift up your heads; because your redemption draweth nigh. [The preliminary death-throes of this present physical universe, which will strike terror to the souls of those who have limited themselves to material hopes, will be to the Christian a reassuring sign, since he looks for a new heaven and a new earth.] 29 And he spake to them a parable: a32 Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh; cBehold the fig tree, and all the trees: 30 when they now shoot forth, ye see it and know of your own selves that the summer is now nigh. 31 Even so ye also, when ye see aall cthese things coming to pass, know ye that the kingdom of God is nigh. aknow ye that he is nigh, even at the doors. [As the change of the season in the natural world has its preliminary signs, so the change of conditions in the spiritual realm has its premonitory symptoms. When men see the symptoms which Jesus has described, they will recognize that changes are coming as to the nature of which they can only guess. But the Christian is informed that these changes indicate the coming of the Son of God--a change from a worse to a better season.] 34 Verily I say unto you, This generation shall not pass away, buntil all things be accomplished. [Commentators differ widely as to the import of these words. Godet is so perplexed by them that he thinks [631] they refer to the destruction of Jerusalem, and have been misplaced by the Evangelist. Cook straddles the difficulty by giving a dual significance to all that our Lord has said concerning his coming, so that our Lord in one narrative speaks figuratively of a coming in the power of his kingdom before, during, and right after the destruction of Jerusalem, and literally of his final coming at the end of the world. But this perplexing expression under this theory refers exclusively to the figurative and not to the literal sense of the passage. The simplest solution of the matter is to take the word "generation" to mean the Jewish family or race--and the word does mean race or family-- Luk_16:8. Thus interpreted, the passage becomes a prophecy that the Jewish people shall be preserved as such until the coming of Christ. The marvelous and almost miraculous preservation of the racial individuality of the Jews, though dispersed among all nations, might well become the subject of prophecy, especially when Jesus had just spoken of an event which threatened their very extermination.] 31 Heaven and earth shall pass away: but my words shall not pass away. [The disciples had regarded the temple as so permanent that they found it hard to conceive that Christ's words could be fulfilled with regard to it; but he assures them that his predictions and prophecies are the stable and imperishable things. That even the more permanent structure of the heavens is not so abiding as his utterances.] a36 But of that day and bor that hour knoweth no one, not even the angels in aof heaven, neither the Son, bbut the Father. aonly. [These words indicate the profound secrecy in which God has concealed the hour of judgment. It is concealed from all people, that each generation may live in expectation of its fulfillment, and we are to watch for the signs, though we may not fully know the times. They also indicate that either by reason of his assumption of our human nature, or by a voluntary act on his part, the knowledge of Jesus became in some respects circumscribed. They also suggest that it is not only idle, but also presumptuous, for men to strive to find out by mathematical calculation and expositions of [632] prophecy that which the Son of God did not know.] 37 And as i were the days of Noah, so shall be the coming of the Son of man. 38 For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, 39 and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man. [See Psa_1:5, Mal_3:2.] b33 Take ye heed, watch and pray: for ye know not when the time is. 34 It is as when a man, sojourning in another country, having left his house, and given authority to his servants, to each one his work, commanded also the porter to watch. [Under the figure of the householder and the thief, Jesus appealed to the sense of danger. Under the figure of the servant he appealed to the sense of duty, and under this figure of the porter he appealed to the sense of loyalty. The porter's desire to honor his lord was to make him so vigilant that he would open the door at once upon his lord's appearing.] 35 Watch therefore: for ye know not when the lord of the house cometh, whether at even, or at midnight, or at cockcrowing, or in the morning [The night was then divided into four watches. See p. 322. Jesus may here refer either to the duration of the world or to the life of the individual. He divides either period into four sections, in accordance with the night watches which were so fully associated with watchfulness]; 36; lest coming suddenly he find you sleeping. 37 And what I say unto you I say unto all, Watch. [This warning message was not for the apostles alone, but for all disciples.]

[FFG 629-634]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

The nations will be in distress

Here "the nations" refers to the people in them. AT: "The people of the nations will be distressed"

distress, anxious because of the roar of the sea and waves

"distress because they will be anxious about the roar of the sea and its waves" or "distress, and the loud noise of the sea and its rough movements will frighten them." This seems to refer to unusual storms or disasters involving the seas.

the things which are coming upon the world

"the things that will happen in the world" or "the things that will happen to the world"

the powers of the heavens will be shaken

This can be stated in active form. Possible meanings are 1) that God will shake the sun moon and stars so they do not move in their normal way or 2) God will trouble the powerful spirits in the heavens. The first is recommended. (See: Active or Passive)

translationWords

sign

fear

power

heaven

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

25. ἐν ἀπορίᾳ ἤχους. אABC Edd. for ἠχούσης.

25. ἐν ἡλίῳ καὶ σελήνῃ καὶ ἄστροις. ‘In sun, and moon, and stars.’ The articles of the A. V[369] should be omitted. Comp. Act 27:20. These signs are mainly metaphorical—the eclipse of nations and the downfall of potentates—though there may be literal fulfilments also. The language is that of the ancient prophets, Amo 8:9; Joe 2:30-31; Eze 32:7-8, as in Rev 6:12-14.

[369] A. V. Authorised Version.

συνοχή. Luk 12:50 and 2Co 2:4.

ἤχους. Thus accented the word is the genitive of ἧχος. If accented ἠχοῦς it is the gen. of ἠχώ. It is the objective genitive (perplexity about). The true reading is probably ἤχους, and the translation, “in perplexity at the roar of the sea and surge.” Comp. Psa 46:4. Isa 5:30. The raging sea is the sea of nations, Jud 1:13; Rev 17:15.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

25-28. The Signs of the Second Advent. Lk. here omits what is said about shortening the days and the appearance of impostors (Mat 24:22&-26; Mar 13:20-23). On the latter subject he has already recorded a warning (17:23, 24).

25. ἐν ἡλίῳ κ. σελήνῃ κ. ἄστροις. “In sun and moon and stars.” In Mt. and Mk. the three words have the article. All English Versions prior to RV. wrongly insert the article here, Cov. with “sun,” the rest with all three words. Similar language is common in the Prophets: Isa 13:10; Eze 32:7; Joe 2:10, Joe 3:15: comp. Isa 34:4; Hag 2:6, Hag 2:21, etc. Such expressions indicate the perplexity and distress caused by violent changes: the very sources of light are cut off. To what extent they are to be understood literally cannot be determined: but it is quite out of place to introduce here the thought of Christ as the sun and the Church as the moon, as do Ambr. and Wordsw. ad loc. (Migne, 15:1813). The remainder of this verse and most of the next are peculiar to Lk.

συνοχή occurs only here and 2Co 2:4 in N.T.; but comp. 8:45, 19:43, 12:50. In LXX it is found Jdg 2:3; Job 30:3; Jer 52:5; Mic 5:1. In Vulg. Jerome carelessly uses pressura both for συνοχή here and for ἀνάγκη in ver. 23; although Lat. Vet. distinguishes, with conpressic (a), conflictio (d), conclusio (e), or occursus (f) for συνοχή, and necessitas (a d e r) or pressura (f) for ἀνάγκη. See small print on 19:43.

ἐν ἀπορία ἡχοῦς. All English Versions prior to RV. go astray here, but Wic. and Rhem. less than the rest, owing to the Vulgate: in terris Pressura gentium prae confusione sonitus maris et fluctuum. Tertullian is better: in terra angustias nationum obstupescentium velut a sonitu matis fluctuantis (Adv. Marc. 4:39). It is the nations who are “in perplexity at the resounding of sea and surge.” Figurative language of this kind is common in the Prophets: Isa 28:2, Isa 28:29:6, 30:30; Eze 38:22; Psa 42:7, Psa 55:7, Psa 88:7. See Stanley, Jewish Church, 1. p. 130.

It is uncertain whether ἠχους is to be accented ἠχοῦς as from ἠχώ or ἤχους as from ἦχος (4:37; Heb 12:19; Act 2:2). See WH. 2. App. p. 158. The reading ἠχούσης (D Γ Δ Λ Π etc.) is a manifest correction: the evidence against it (א A B C L M R X and Versions) is overwhelming. For the gen. after ἀπορίᾳ, “perplexity because of, ” Comp, καταλέγων τῶν Σκυθέων τὴν ἀπορίην (Hdt. 4:83. 1.). The conjecture ἐν ἀπειρίᾳ is baseless, an gives an inferior meaning.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Signs [σημεια] . See on Mt 24:24.

Distress [συνοχη] . Only here and 2Co 2:4. Kindred with sunecomenh, taken (ch. 4 38), on which see note. The original idea of the word is being held in a tight grasp.

With perplexity, the sea and the waves roaring. The A. V. follows the reading hjcoushv, the participle, roaring. The proper reading is hjcouv, the noun, the roaring. Render perplexity for the roaring of the sea, etc. 'Hcw, roaring, is properly a returned sound, an echo. Generally a ringing sound, as of the blows on an anvil.

Waves [σαλου] . Only here in New Testament. The radical notion of the word is unsteady motion, especially the rolling swell of the sea. Rev., better, billows.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vers. 25-27. The Parousia.—“And there shall be signs in the sun, and in the moon, and in the stars; and in the earth distress of nations with perplexity; the sea and the waves roaring; 26. Men’s hearts failing them for fear, and for looking after those things which are coming on the earth; for the powers of heaven shall be shaken. 27. And then shall they see the Son of man coming in a cloud with power and great glory.”

We have found that the main subject of this discourse was the destruction of the temple of Jerusalem. But how could our Lord close the treatment of this subject, and the mention of the epoch of the Gentiles which was to follow this catastrophe, without terminating by indicating the Parousia, the limit of the prophetic perspective? The mention which He made in passing of this last event, which was to consummate the judgment of the world begun by the former, doubtless contributed to the combination of the two subjects, and to the confounding of the two discourses in tradition.

The intermediate idea, therefore, between Luk 21:24-25 is this: “And when those times of the period of grace granted to the Gentiles shall be at an end, then there shall be...;” then follows the summary description of the Parousia. Those two judgments, that of the theocracy and that of the world, which Luke separates by the times of the Gentiles, are closely connected in Matthew by the εὐθέως, immediately, Luk 21:29, and by the words following: after the tribulation of those days, which cannot well refer to anything else than the great tribulation mentioned Luk 21:21, that is to say, to the destruction of Jerusalem (Luk 21:15-20). In fact, the Parousia is mentioned here by Matthew (Mat 24:27) only to condemn beforehand the lying revelations of false prophets (Luk 21:23-26) as to the form of that event. In Mark there is the same connection as in Matthew, though somewhat less absolute, between the destruction of Jerusalem and the Parousia (“in those days,” but without the immediately of Matthew). The three writers’ compilations are, it is easily seen, independent of one another.

Jesus described Luk 17:26-30 and Luk 18:8 the state of worldliness into which society and the Church itself would sink in the last times. In the midst of this carnal security, alarming symptoms will all at once proclaim one of those universal revolutions through which our earth has more than once passed. Like a ship creaking in every timber at the moment of its going to pieces, the globe which we inhabit (ἡ οἰκουμένη), and our whole solar system, shall undergo unusual commotions. The moving forces (δυνάμεις), regular in their action till then, shall be as it were set free from their laws by an unknown power; and at the end of this violent but short distress, the world shall see Him appear whose coming shall be like the lightning which shines from one end of heaven to the other (Luk 17:24). The cloud is here, as almost everywhere in Scripture, the symbol of judgment. The gathering of the elect, placed here by Matthew and Mark, is mentioned by St. Paul, 1Th 4:16-17, 2Th 2:1, where the word ἐπισυναγωγή reminds us of the ἐπισυνάγειν of the two evangelists. Is it not a proof of the falsity of that style of criticism which seeks to explain every difference in text between the Syn. by ascribing to them opposite points of view?

Ver. 27. It is not said that the Lord shall return to the earth to remain there. This coming can be only a momentary appearance, destined to effect the resurrection of the faithful and the ascension of the entire Church (1Co 15:23; Luk 17:31-35; 1Th 4:16-17).

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.