Sally A Brown, Professor Emerita, Princeton Theological Seminary
In today’s gospel reading (Luke 21:5-19), Jesus continues to teach a mixed crowd of disciples and other listeners in the magnificent Temple in Jerusalem, a building project of Rome’s appointee, Herod the Great. In Jesus’ time, its expansive outer courts and lavish embellishments were still under construction. Little wonder that some in his audience were dazzled, exclaiming about its “beautiful stones” (v 5, NRSVUE). In the first of our lection’s two sections (vv 5-8 and 9-19), Jesus picks up on this theme, declaring that soon “not one stone will be left upon another” (v 6). Someone asks Jesus to reveal the portent that this disaster is imminent. Jesus gives no direct answer to that question; instead, he warns listeners not to be deceived by leaders who claim they are about to bring about the consummation of God’s kingdom, even if they speak in his name. They are counterfeits. (Indeed, historians record a list of Jewish “liberators” after Jesus’ time who were put to death by Rome.)
Jesus’ warnings become even more ominous in vv 9-19. He predicts an extended period marked by insurrections and wars (vv 9-10), as well as natural disasters and “portents” in the skies (v 11); yet, he advises, “Do not be terrified!” (v 9b), for “the end” will not follow immediately (v 9c).
As preachers consider how to treat these verses, it is wise to keep in mind Luke’s historical and literary context. First, Luke’s gospel was probably written after the destruction of the Temple in 70 A. D. One chief function of the text, then, is to validate Jesus’ role as reliable prophet, joining historical figures like Jeremiah, to whom some of his phrasing alludes. Second, much of the language in vv 9-19 is familiar apocalyptic material such as we find in the other Synoptics (see Mt 24 and Mk 13). The function of apocalyptic is twofold: to prepare God’s people to withstand hardship, and also to assure them that God is alongside them as they endure social, political, economic, and cosmic upheaval.
In past years when this text has occurred in the lectionary cycle, Jesus’ dark apocalyptic predictions have sounded an awkwardly sour note, at odds with the rising tide of celebration carrying us toward Thanksgiving and Christmas. But in this particular year, news cycles overflow with chilling reports of genocidal wars, rising totalitarianism in long-enduring democracies, harassment of innocent citizens of darker complexion, and the militarization of city streets, as well as images of earthquake, famine, and starvation. This year, today’s text validates our congregants’ experience. Many feel betrayed by leaders (some of whom invoke Jesus’ name) who brazenly default on promises to help citizens who struggle economically and instead, enact policies that exacerbate inequity, intimidate, and terrorize.
Others in our pews, although not as directly impacted, have chosen to show up and speak out in the streets on behalf of beset neighbors. Some have experienced the persecution Jesus predicts for those who follow his ways, standing as he did with vulnerable persons made society’s scapegoats.
One might begin this week’s sermon by identifying resonances between the events Jesus speaks of and contemporary experience, noting that such events indeed occur in every age. Next, we can echo Jesus’ own words: first, “Do not be afraid.” Fear can silence and immobilize us, but held in God’s trustworthy hands, we can fight off fear. Second, “When leaders arise, some even invoking Jesus’ name, claiming they’re God’s chosen to execute divine justice, do not follow them.” Power-hungry would-be “saviors” down centuries have demanded unconditional loyalty to their reckless, violent strategies, destroying countless lives. In some contexts, stress will need to fall on the rewards of endurance. “Not a hair of your head shall perish” (v 19) is an ancient idiom meaning one will not be eradicated; it is not a promise that we shall escape dying. Steadfast in faith, in life and in death, we shall ultimately “gain our souls” (v 19). Jesus shall take on death, that we may inherit deathless life.
Insights into Biblical Greek Grammar and Syntax 