Exegetical and Hermeneutical Commentary of Luke 21:34
And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and [so] that day come upon you unawares.
34. surfeiting ] The headache after drunkenness. Lat. crapula. drunkenness
cares of this life ] Comp. Mat 13:22 . The surfeit of yesterday; drunkenness of today; cares for to-morrow (Van Oosterzee).
Fuente: The Cambridge Bible for Schools and Colleges
Luk 21:34-35
Surfeiting and drunkenness
Gluttony and drunkenness to be avoided
I.
I will attempt to show you THE EVILS AND MISCHIEF OF THESE SINS WHICH OUR SAVIOUR HERE CAUTIONS US AGAINST. Be it known to you, then, that miserable are the effects and fruits of these vices. Gluttony and greediness drove our first parents out of Paradise. They tell us that Heliogabalus used to bring his parasites into dining-rooms that had deceitful floors, and thence they fell and were destroyed. This is but an emblem of the ruin which attends those who are addicted to immoderate eating and drinking. Besides what I have said already, I will farther show you the pernicious effects of this luxurious practice in these five particulars.
1. This vice is generally fatal to mens estates, as the wise man observes, and therefore dissuades from this folly (Pro 23:20-21).
2. How unspeakably pernicious is this sin to the body as well as the estate!
3. This sin is injurious not only to the body of man, but to his mind and soul, his better and move refined part. Its operations are stifled and choked, its faculties are rendered dull and useless, and the excellent spirit which was made to look up to heaven bows down to the earth, becomes gross and carnal, and is plunged into dirt and mire.
4. Luxurious eating and drinking are the nurses of wantonness and uncleanness.
5. Contempt and disgrace are the just reward of luxury.
II. I am to lay down CERTAIN RULES AND DIRECTIONS WHEREBY YOU MAY ORDER YOURSELVES ARIGHT IN THE USE OF THE PLEASURES OF MEAT AND DRINK. These are things natural and necessary, and therefore lawful and innocent in themselves.
1. Offend not as to quantity; eat and drink no more than what is requisite. Nature is content with slender provision, and Christianity maintains the same moderation.
2. Offend not as to quality, that is, be not over-curious in the choice of your meats and drinks.
3. Desire not to fare more costly than is agreeable to your condition.
4. Be careful that you spend not too much time in eating and drinking.
5. (And which is near a-kin to the former rule) Make it not your grand business to eat and drink.
6. Then these bodily refreshments of meat and drink are lawful and commendable, when they are accompanied with charity towards the needy.
7. Let your eating and drinking be attended not only with charity, but with all other testimonies of religion and serving God. Among the pagans their tables were sacred. It should be much more so among Christians, that is, we should make them serviceable to virtue, and to the promoting of our own and others spiritual good.
III. I will propound to you some HELPS AND ASSISTANCES.
1. That you may not offend God by the extravagant use of meats and drinks, begin within, and strive to check your undue appetites there.
Intemperance and luxury begin at the heart; stifle it there.
2. You may be helped in the discharge of the duty which I have been treating of, by understanding your selves aright, by considering your excellent nature and make.
3. To antidote you against this immoderation in meats and drinks, think seriously of the dreadful judgments of God which attend this sin (see Isa 5:11; Amo 6:1, etc.).
4. Think of death and judgment, and the serious consideration of these will be serviceable to check you in your intemperate courses.
(John Edwards, D. D.)
Ruined by drink
The following fact is related by a worthy clergyman, who lived and officiated not far from this place. There are persons so hardened in sin, and so totally given up of God, that neither sickness nor death can make any impression on them. I remember one of this unhappy description, in the county of Essex, whom I both visited during his illness, and interred after he was dead. He was a clever fellow, and of good family, but so totally depraved, that when one of his bottle companions wrote to inform him that he was about to die and go to hell, and desired to know what place he should bespeak for him there, he sat down and gave him for a reply, that he did not care where it was if there was only brandy and rum enough. Thus he lived, and soon after died a martyr to spirituous liquors, cursing and blaspheming, notwithstanding all that could be done to bring him to a better mind. Being possessed of two bank bills, of the value of ten pounds each, which was all the little property he had left,–Now, said he to a person who stood by, when I have spent these in brandy and rum, I shall be content to die and go to hell. He sunk, however, before they were expended, and left just enough to bury him. (Essex Remembrancer.)
The luxury and worldliness of the present age
I. First, THE WARNING. To whom is that warning addressed? Take heed to yourselves; for as a snare shall it come on all them that dwell on the face of the whole earth. You see there is a contrast drawn between yourselves and the whole earth. Yourselves shows us to whom the warning is spoken–it is to the Church. To His own washed, saved, sanctified ones, He says, Take heed to yourselves. He says to them, Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and the cares of this life. Mark that expression, at any time. It would seem as though the prophecy has a continuous bearing, from the time that it was delivered up to the end of the world–that this warning is spoken to the Church of God in all ages. Take notice here that the heart is spoken of as meaning the inner life of a Christian. Take heed lest the springs of spiritual life be weakened by the cares, or the frivolities, or the ease, or the luxury, or the gains, or the occupations of this present life. The word overcharged literally means weighed down. You see that not only surfeiting and drunkenness are spoken of, but the cares of this life. On the one hand the Lord speaks of all the glare of earth, on the other hand He speaks of the toil of earth.
II. Now, see THE REASON OF THE WARNING–For as a snare shall it come upon all them that dwell upon the face of the whole earth. The meaning of this is, that the day of the Lord will take the world by surprise.
III. Thirdly, we come to speak of THE PRECEPT GROUNDED UPON THE WARNING, and the reason of the warning–Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and stand before the Son of Man. You may have marked in history, that before empires fell, or great capitals were destroyed, luxury in the empire or in the capital had reached a climax. It was so at Herculaneum and Pompeii; it was the case at Rome. Every species of indulgence, luxury, and comfort seemed to be gathered together by the inhabitants around, when the burning mountain poured forth its flames, while streams of lava buried the cities, and hurried the people into eternity. And so, when Rome was taken by the Goths, or northern nations, it had reached the highest point of luxury, pomp, and pride. So Babylon is described in the Revelation–whatever that Babylon means–it is described as saying, just before it is destroyed–I sit as a queen, and am no widow. In the very heigh of her pomp–in the very zenith of her pride–in the midst of her magnificence, God casts her down, and she sinks likelead in the mighty waters. It will be so, doubtless, with the nations of the world–with the kingdoms of professing Christendom–with the great capitals of Europe; there will be pride, and luxury, and magnificence, and men will be passing their time in ease and affluence, and self-indulgence, when sudden destruction shall come upon them, as travail upon a woman with child, and they shall not escape. Watch ye, therefore; watch against the prevailing taste for show–watch against the prevailing love of ease–watch against the selfishness of the age, the luxury that creeps even into the Church; watch and take heed, brethren, lest you tread in the worlds footsteps. (W. Pennefather, M. A.)
A heart overcharged with care
I. Let us, think, then, in the first place of WHERE THIS INJUNCTION REALLY APPLIES TO US–When is the heart overcharged with care? Distinguish between care and sorrow. Goal sends sorrows but He never sends cares. No one can doubt the necessity Or sorrow, it has a part in our development which nothing else can fulfil, and, there fore, as long as God loves us and would do His best for us we may be sure we shall suffer, and that such suffering never need be a curse, but care always must. Who are the most miserable to-day? Not the sorrowful, but the careworn. When Christ said Take heed lest your hearts be overcharged with care, He pointed to lifes great tyranny. When, then, does this concern us? The word means oppressed, weighed down.
1. Then it is true when the heart is not able to rise. Spiritual aspirations have not quite died out nor are heavenward promptings ever felt, but the soul cannot respond to them; response needs thought, time, effort, and these cannot be spared, so life is absorbed by the earthly, and the higher things are as though they were not. Then, indeed, the heart is overcharged (oppressed, weighed down) with care.
2. So, too, is it when the heart has no room for the play of its best affections. So I say is it right to be so absorbed by business that we are practically lost to everything else, are practically slaves to money-getting, and deadened to those influences and enjoyments by which our better nature is developed and the deep places of our heart satisfied? We cannot believe it is.
3. And so, too, when the heart finds care to be a burden that crushes it. God means us to be free from oppression. His promises and requirements and the provisions of His grace all point to that: Come unto Me and I will give you rest, says He, peace I leave with you, My peace I give unto you, be careful for nothing, take no anxious thought, the peace of God which passeth all understanding shall keep your heart and mind.
II. Consider WHAT OUR LORD SAYS ABOUT THIS STATE. Take heed! He says, take heed to yourselves lest at any time your hearts be overcharged with care. That is, you may fall into this state unawares, to avoid it needs much watchfulness. Glance at two or three facts which blind us to the perils of a care-burdened heart.
1. For instance, it seems inseparable from duty. The tendency of our time is opposed to calm life, and even to calm pauses in the midst of life. How seldom one sees a really quiet face! Care need not be, that is. Let us not be misled into it with the idea that it is unavoidable, that we cannot perform our proper task and keep our proper place without being oppressed by it. Christs Take heed! means that if we will, for all appearance to the contrary, we may escape the evil.
2. Them, it seems consistent with devotion to Christ. That is another point which makes us think lightly of care–there seems to be no sin in it. But see the company this keeps in the text: Hearts overcharged with surfeiting and drunkenness and cares! Surfeiting and drunkenness and cares–these are classed together in the mind of Christ. Then failure in these matters, as much as failure in the other, is to be abhorred as disloyalty to God. Care springs from very evil roots, from unbelief and waywardness and very often from an idolatrous spirit. Therefore let us not go into it or live in it deceived as to its nature, as though it were harmless, but let us shrink from it alarmed at our Lords warning: Take heed!–Take heed lest at any time your heart be overcharged with care.
3. Then, too, it seems the natural result of temperament. That is another fact which blinds us to its evil, for we are apt to excuse certain forms of wrong-doing if we have, as we think, a tendency to them. Let us give up making light of the sin of care because it is natural, and of thinking that because it is natural it is unconquerable. Consider, thirdly,
III. WHAT THIS WORD OF OUR LORD YET FURTHER IMPLIES. The command not under any circumstances to have hearts overcharged with care, is a most solemn assurance that this is possible. We can rise to some measure of it at once, but its full measure is the fruit of spiritual culture. Briefly notice the lines this culture must take.
1. We must train ourselves to undertake nothing but at the bidding of God. Cares are largely due either to a consciousness that we have taken our affairs into our own hands and must be responsible for the result, or to a feeble realization that having obeyed God we are His servants and are thus under His protection. Deliberate obedience is one of the great secrets of peace.
2. And we must train ourselves to commit our cares fearlessly to Him. Many of them are self-imposed, and, as I implied, it will not be easy to lose their burden. We must avoid such.
3. I need only add that we must train ourselves to regard communion with God as our first duty. For that communion is the basis of the faith I speak of. (C. New.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 34. Take heed to yourselves] See our Lord’s parable, relative to this matter, explained, Mr 13:34.
Be overcharged] Literally, be made heavy, as is generally the case with those who have eaten or drank too much. Take heed that ye be not rendered secure by an improper use of lawful things: do not make this earth your portion: expect its dissolution, and prepare to meet your God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I take the Luk 21:34 to be a good exposition of the term watch, Luk 21:36. Avoid sin industriously, in a prospect of my coming to judgment: for sin is compared to sleep, Rom 13:11; Eph 5:14; and as he that watcheth doth not only wake, but setteth himself designedly to forbear sleep, in order to some end; so he who keepeth the spiritual watch must set himself designedly to avoid sin, upon a prospect of Christs coming, and the uncertainty of it. Particularly he cautions his disciples against luxury and worldly mindedness. The first he expresses under the notions of gluttony and drunkenness, which are two eminent species of it.
The latter, under the notion of the cares of this life; not necessary and provident cares, but superfluous and distracting cares. These things he presseth them to avoid, lest they should be surprised by Christs coming, as he tells them the most of the world would be.
He further exhorteth them to pray always; the sense of which precept we showed largely in our notes on Luk 18:1.
He further presseth both these duties in those words,
That ye may be accounted worthy to escape all these things that shall come to pass; those that should come to pass at or before the destruction of Jerusalem, or afterward;
and to stand before the Son of man, that is, in the last judgment; for, The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous, Psa 1:5.
Fuente: English Annotations on the Holy Bible by Matthew Poole
34-37. surfeiting, anddrunkennessAll animal excesses, quenching spirituality.
cares of this life(Seeon Mr 4:7; Mr4:19).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And take heed to yourselves,…. To your souls and bodies, to your lives and conversations; be upon your watch and guard:
lest your hearts be overcharged with surfeiting and drunkenness; with excessive eating and drinking; for these, as they oppress and burden the stomach, and disorder the body, so they stupefy the senses, and make the mind dull and heavy, and unfit for spiritual and religious exercises; such as reading, meditation, and prayer:
and cares of this life; concealing food and clothing, what you shall eat or drink, or wherewith ye shall be clothed; all such anxious and worldly cares, being that to the soul, as intemperance is to the body; for there is such a thing as being inebriated with the world, as well as with wine:
and so that day come upon you unawares; the day of Jerusalem’s destruction; and this suggests, that such would be the carnality and security of some persons, and so they would be surprised with ruin at once; see Lu 17:26.
Fuente: John Gill’s Exposition of the Entire Bible
Lest haply your hearts be overcharged ( ). First aorist passive subjunctive of , an old verb to weigh down, depress, with .
With surfeiting ( ). A rather late word, common in medical writers for the nausea that follows a debauch. Latin crapula, the giddiness caused by too much wine. Here only in the N.T.
Drunkenness (). From (wine). Old word but in the N.T. only here and Rom 13:13; Gal 5:21.
Cares of this life ( ). Anxieties of life. The adjective is late and in the N.T. only here and 1Co 6:3f.
Come on you (). Second aorist active subjunctive of , ingressive aorist. Construed also with .
Suddenly (). Adjective in predicate agreeing with (day).
As a snare ( ). Old word from , to make fast a net or trap. Paul uses it several times of the devil’s snares for preachers (1Tim 3:7; 2Tim 2:26).
Fuente: Robertson’s Word Pictures in the New Testament
Overcharged (barhqwsin). Weighed down. Compare ch. 9 32; 2Co 5:4.
Surfeiting [] . Only here in New Testament. Derivation uncertain : akin to the Latin crapula, intoxication. Trench finds an equivalent in fulsomeness, in its original sense of fulness. In the medical writings it is used of drunken nausea or headache.
Drunkenness [] . Compare are well drunk, Joh 2:10. This and kindred words in the New Testament always refer to intoxication, or that which intoxicates. See note on Joh 2:10.
Cares [] . See on Mt 6:25.
Of this life [] . The rendering is too general; though it might be difficult to give a better. Biov, life, means life considered either as to its duration (1Pe 4:3); the means of support (Mr 12:44; Luk 8:43; Luk 21:4; 1Jo 3:17); or the manner of leading it (1Ti 2:2). The meaning here is pertaining to the support or luxury of life; and so in the only other passages where it occurs, 1Co 6:3, 4. The parallel is Mt 6:31. Wyc., business of this life.
Suddenly [] . Only here and 1Th 5:3.
Fuente: Vincent’s Word Studies in the New Testament
DIRECT WARNING TO HIS CHURCH V. 34-38
1) “And take heed to yourselves,” (prosechete de heautois) “Then you all (as my church disciples) take heed to yourselves,” to your own deportment or behavior, as followers of me and witnesses in my church, Rom 13:13; 1Pe 4:7; Joh 15:16; Joh 15:27; Joh 20:21; Act 1:8. This warning was spoken not to the sum total of all saved, but to the church, Mat 24:42; Mat 24:44; Mar 13:33.
2) “Lest at any time your hearts be overcharged,” (mepote barethosin humon hai kardiai) “Lest at any point in time your hearts become burdened,” or you lose courage, faint or fall by the wayside, in spite of your high calling, 1Co 15:57-58; Gal 6:9.
3) “With surfeiting and drunkenness, and cares of this life,” (en kraipale kai methe kai merimnais biotikais) “in surfeiting and deep drinking and anxieties of life;” The term “surfeiting” means “a dizziness of head, resulting from drunkenness,” gluttony, and animal indulgence, an hangover or stupor, resulting from past debauchery; “And drunkenness” refers to a return to the bottle or glass, resulting from the hangover. The warning then continues against over-anxiety for the cares of this life, covetousness after the world, Luk 12:15; 1Jn 2:15-17.
4) “And so that day come upon you unawares.” (kai episte eph’ humas aphnidios he hemera ekeine) “And that day come upon you all suddenly,” when all seems safe, Rom 13:13; 1Th 5:6; 1Pe 4:7; Heb 10:35-39.
Fuente: Garner-Howes Baptist Commentary
(34) Take heed to yourselves, lest at any time . . .We again pass into what has nothing corresponding to it in the other reports of the discourse, and may therefore be assumed to be of the nature of a paraphrase. We note in it, as such, that, as far as the New Testament is concerned, St. Luke only uses the words for overcharged and surfeiting (the latter word belonged, more or less, to the vocabulary of medical science); St. Luke and St. Paul alone those for drunkenness (Rom. 13:13; Gal. 5:21), and cares of this life (1Co. 6:3-4), and unawares (1Th. 5:3). In the last passage we have what reads almost like a distinct echo from this verse. The whole passage, it may be noted, falls in with St. Lukes characteristic tendency to record all portions of our Lords teaching that warned men against sensuality and worldliness.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“But take heed to yourselves, lest it happen that your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare, for so will it come on all those who dwell on the face of all the earth.”
In view of this certainty of the fulfilment of His words they must be sure that they keep a watch on their ways and are not caught out by their being too deeply involved in partying, and drunkenness and the affairs of life (a reminder that although Jesus ate and drank with public servants and sinners, He did not see their lifestyle as acceptable). If their hearts are taken up with such things then that day will come on them like a snare and a trap, in the same way as it will come on all who dwell on the face of the whole earth who are not believers and therefore are unready.
Fuente: Commentary Series on the Bible by Peter Pett
A final warning:
v. 34. And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life, and so that day come upon you unawares.
v. 35. For as a snare shall it come on all them that dwell on the face of the whole earth.
v. 36. Watch ye therefore and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man.
v. 37. And in the daytime He was teaching in the Temple; and at night He went out, and abode in the mount that is called the Mount of Olives.
v. 38. And all the people came early in the morning to Him in the Temple for to hear Him. It is not an easy matter to remain steadfast in the Word and faith under the conditions as pictured here by Christ; in fact, no person could hope to stand firm and brave all dangers to the end. But by following the Lord’s admonition here given, the impossible becomes possible, and we shall be able to stand against all our enemies and against all the temptations of the latter days. We should take heed, watch ourselves very carefully, not permit our flesh and its lusts to gain the ascendancy. We should not weigh down our hearts with the burden of gluttony and drunkenness, for this causes headache and stupidity, and makes the Christian unfit for the battle with the powers of darkness. His heart and mind must be clear as a bell at all times, in order that he may recognize the dangers described in Scriptures and fight them with the weapons suggested by the Lord. But just as dangerous for true Christian watchfulness are the cares of this life, the anxiety and concern for the future which always threatens to fill our hearts and to drive out all trust in the Lord and His gracious providence. Where care becomes supreme, there faith cannot exist, but is invariably suffocated. With such a lack of proper preparation, the coming of the last day will prove a calamity and will catch even those that professed Christianity unawares. For just as a snare falls down over the head of the unsuspecting animal that is not ever on the alert for signs of danger, so will the day of the Lord come upon all those that dwell upon the face of the earth. And therefore the Lord once more, in conclusion, urges watchfulness, tireless vigilance at all times, with unceasing prayer to the Lord, in order that the Christians may be enabled to escape from all the terrible punishments that await the unbelievers and scoffers, and to stand before the Son of Man on that last great day with cheerful trust. This is not a matter of individual worthiness, but of being declared worthy through the blood and merits of Jesus Christ the Savior. “For the godless and unbelievers He will come as a Judge and punish them as His own enemies and those of His Christians. But for the believers and Christians He will come as their Savior. This we should firmly believe and joyfully look forward to His advent, and see to it that we, when He comes, as St. Peter says, be found in faith and holy life and in peace, without spot, and blameless before Him. ” Luke adds a final note as to the way in which Jesus spent His last days. All day long He was teaching in the Temple, but night after night He went out and lodged in Bethany, which was on the southeastern slope of Mount Olivet. There was no need of His sleeping in the open air, as some commentators think, for He had His friends in Bethany, but a short distance from the city. However, in the morning He was always in the city betimes; not too soon, however, for the people, for they surged to Him early in the morning, earnestly desiring to hear the Word of Grace from His lips. Note: Many a Christian of our days might learn a lesson from these people that got up unusually early and thronged to the Temple to hear the Lord, whereas many in our days act as though they were conferring a favor upon the Lord by appearing at His house some half hour after service has begun.
Summary. Jesus commends the poor widow for her love in giving her last mite to the Lord, and gives a long discourse on the destruction of Jerusalem and the end of the world, with warnings and admonitions that are in full force in our days.
Fuente: The Popular Commentary on the Bible by Kretzmann
Luk 21:34. Your hearts be overcharged The word property signifies, burdened, or pressed down; and elegantly and strongly expresses the hateful consequences of intemperance; and the load that it brings on those rational faculties which peculiarly distinguish us from the beasts of the field. See Horat. Sat. 2: lib. 2: line 77. The reader will observe that St. Luke’s account of this discourse is very short, in comparison with that of St. Matthew and St. Mark; for the obvious reason, that he had given the chief heads of it before, partly in a discourse of our Lord’s last coming, which was delivered to a very numerous assembly in Galilee, (ch. Luk 12:35, &c.) and partly in another discourse, relating only to the destruction of Jerusalem, which was delivered in his journey thither at the feast of dedication, ch. Luk 17:20, &c. Here therefore he chooses to omit what had been inserted upon those occasions; as St. John, who probably wrote after the accomplishment of this prophesy, entirely omits it; and certainly, considering the circumstance of time, it came with infinitely greater strength from the other evangelists, than it could afterwards have done from him. See on Luk 21:11.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 21:34-36 , peculiar to Luke. has the emphasis; from the external phenomena the attention of the hearers is directed to themselves . The placed first contains a contrast with others who are in such a condition as is here forbidden. [247]
] even in the classical writers often used of the psychical oppression that presses down the energy of the spiritual activity by means of wine, sorrow, etc. Hom. Od . iii. 139; Theocr. xvii. 61; Plut. Aem. P . 34. See generally, Jacobs, ad Anthol. VI. p. 77. On the distinction between , giddiness from yesterday’s debauch, and , see Valckenaer, Schol. p. 262. The figurative interpretation (Bleek) of want of moral circumspection is arbitrary. Comp. Luk 12:45 ; Eph 5:18 . This want is the consequence of the ., whereby it happens “that the heart cannot turn itself to Christ’s word,” Luther, Predigt .
. ] with cares, “quae ad victum parandum vitaeque usum faciunt,” Erasmus. Comp. 1Co 6:3 ; Polyb. iv. 73. 8 : ; and see Lobeck, ad Phryn. p. 355.
] as one who is unexpected (1Th 5:3 , often in Thucydides); thus conceived adjectivally, not adverbially. See Krger, 57. 5, A 4; Winer, p. 412 [E. T. 583].
] should come upon you , which, according to the context, is conceived of as something sudden (comp. on Luk 2:9 ). The day is personified.
Luk 21:35 . . . .] gives a reason for the warning ( ) . . . All the more were they to guard against this, as the Parousia will come upon all as a snare (Isa 24:17 ), thus unobserved, and suddenly bringing destruction on them . This must arouse you to hold yourselves in readiness for it, because otherwise ye also shall be overtaken and hurried away by this universal sudden ruin. For the figure, comp. Rom 11:9 . It is a snare which is thrown over a wild beast.
] (see the critical remarks) it will come in upon all. In the doubly compounded form (comp. 1Ma 16:16 , often in the classical writers) denotes the direction, and the coming in from without (from heaven).
] not generally: who dwell , but: who sit (comp. Jer 25:29 ), expressing the comfortable, secure condition. Comp. on Mat 4:16 . Theophylact: .
Luk 21:36 . ] belongs to . Comp. Luk 18:1 ; Luk 18:7 . Others, as Luther and Bleek, connect it with .
] the purpose, and therefore contents of the prayer.
] (see the critical remarks) have the power ; be in the position. So . with infinitive, Wis 17:5 ; Isa 22:4 , and often in the later Greek writers.
. . .] to escape from all this , etc., i.e. in all the perilous circumstances whose occurrence I have announced to you as preceding the Parousia (from Luk 21:8 onward), to deliver your life, which is to be understood in the higher meaning of Luk 21:19 .
. . .] and to he placed before the Messiah . This will be done by the angels who shall bring together the from the whole earth to the Messiah appearing in glory. Mat 24:31 ; Mar 13:27 . Nothing is said here about standing in the judgment (in opposition to Erasmus, Beza, Grotius, Kuinoel, and many others).
[247] Comp. on these warnings the expression quoted by Justin, c. Tr. 47, as a saying of Christ: , . Similarly Clem. Alex., quis dives salv. 40, quotes it.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
34 And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.
Ver. 34. Take heed that your hearts ] The disciples themselves had in them the common poison of nature, and so were obnoxious even to the most reproachful evils. That, , if watered with the temptation of Satan, what sin may it not produce in the best, unless God prevent? Let the best take heed that they be not irregulares gulares, making the corpse a cloak bag, the gut a gulf, &c. A full belly makes a foul heart: the rankest weeds grow out of the fattest soil.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
34 36. ] Peculiar to Luke.
Fuente: Henry Alford’s Greek Testament
34. ] and are emphatic, recalling the thoughts to themselves , after the recounting of these outward signs.
Fuente: Henry Alford’s Greek Testament
Luk 21:34-36 . General exhortation to watchfulness , peculiar to Lk.; each evangelist having his own epilogue. : this seems to be a phrase similar to sound and wave for sounding wave (Luk 21:25 ) = in headache (from yesterday’s intoxication) and drunkenness, for: in drunkenness which causes headache and stupidity. Pricaeus denies that (here only in N.T.) means yesterday’s debauch ( ), and takes it = , gluttony. That is what we expect certainly. The warning he understands figuratively. So also Bleek. , cares of life, “what shall we eat, drink?” etc. (Luk 12:22 ).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Luk 21:34-36
34″Be on guard, so that your hearts will not be weighted down with dissipation and drunkenness and the worries of life, and that day will not come on you suddenly like a trap; 35for it will come upon all those who dwell on the face of all the earth. 36But keep on the alert at all times, praying that you may have strength to escape all these things that are about to take place, and to stand before the Son of Man.”
Luk 21:34 “Be on guard” This is a present active imperative. It is a recurrent warning (cf. Luk 12:40; Luk 12:45 Mar 4:19; Mat 24:42-44) and is the major thrust of Jesus’ eschatological teachings:
1. be ready
2. be watching
3. be active in My service
“hearts” See SPECIAL TOPIC: THE HEART at Luk 1:51. In this context “yourselves” and “hearts” are parallel.
“weighted down with dissipation and drunkenness and the worries of life” This is addressed to the Apostles. The Christian life is a tension-filled pilgrimage. Many believers have damaged their witness and effective ministry by the temptations and cares of this age. Salvation is not the end of the struggle; sometimes it is the beginning.
The parallel of the soils in Mark 4 and Matthew 13 is a shocking witness to the need for fruit bearing and perseverance, not just initial response (germination). Salvation is an ongoing relationship (cf. Mat 10:32; Mar 13:13), not only a ticket to heaven or an insurance policy! Daily choices reveal the heart and the true self. Faithfulness and perseverance are evidence of a free salvation. See Special Topic: The Need to Persevere at Luk 8:31.
“and that day will come on you suddenly like a trap” “That day” is an OT idiom for God’s visitation for blessing or judgment. See Special Topic below from the Eighth Century Prophets.
SPECIAL TOPIC: THAT DAY
Luk 21:35 This may be an allusion to Isa 24:17 in the Septuagint. If so, then the verse division slightly changes.
The Second Coming (“that day,” Luk 21:34) will impact all human beings living and dead. All will give an account to God of the gift of life (cf. Mat 25:31-46; 2Co 5:10; Rev 20:11-15).
For those who know God in Christ, it is a day of resurrection, reunion, and rejoicing. But, for those who have not responded to the gospel, it is a day of gloom, doom, rejection, and permanent judgment (separation).
Luk 21:36 “keep on the alert at all times” This is a present active imperative denoting constant attention (cf. Mar 13:33; Eph 6:18). This verse reminds me of Eph 6:19. There is a daily price to be paid!
Paul uses a form of this term to describe his suffering for Christ and the gospel in 2Co 6:5; 2Co 11:27.
“praying” This is a present middle (deponent) participle used in the sense of an imperative. Luke uses this term often in the sense of
1. beseech or pray, Luk 5:12; Luk 8:38; Luk 10:2; Luk 21:36; Luk 22:32; Act 4:31; Act 8:22; Act 8:24; Act 10:2
2. beg, Luk 8:28; Luk 9:38; Luk 9:40; Act 21:39; Act 26:3
3. please tell, Act 8:34
All of these senses are found in the Septuagint.
NASB, NRSV”that you may have strength to escape”
NKJV”that you may be counted worthy to escape”
TEV”that you will have the strength to go safely through”
NJB”for the strength to survive”
This is a purpose clause (hina) with an aorist active subjunctive (a note of contingency) and an aorist active infinitive. Some believers will be caught unaware and unprepared when the events of the end-time begin to rapidly unfold. They will have to face Christ ashamed and will receive no reward (cf. 1Co 3:10-15; 2Co 5:10).
There is a Greek manuscript variant in this phrase.
1. kataxithte (aorist passive subjunctive), “may be judged/counted worthy” (cf. MSS A, C, D)
2. katischuste (aorist active subjunctive), “may have strength” (cf. MSS , B, L, W and in UBS4)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
hearts. Put by Figure of speech Synecdoche (of the Part), App-6, for the whole person.
overcharged = weighed down. Greek. baruno. Only here. Compare Luk 9:32. 2Co 5:4.
surfeiting. Greek. kraipale. A medical word used for the nausea after drunkenness, from which is the Latin crapula. Occurs only here. The English is from the Old French surfait or sorfait = excess.
drunkenness. Greek. methe. Occurs only here, Rom 13:13. Gal 1:5, Gal 1:21.
cares. See note on Mat 6:25, “drunkenness “of to-day; “cares” for tomorrow.
of this life. Greek. biotikos = of or belonging to bios. App-170.
come = should come.
upon. Greek. epi. App-104.
unawares = suddenly. Greek. aiphnidios. Occurs only here, and 1Th 5:3.
Fuente: Companion Bible Notes, Appendices and Graphics
34-36.] Peculiar to Luke.
Fuente: The Greek Testament
Luk 21:34. , lest at any time your hearts be weighed down [be overcharged]) expresses drowsy torpor: Mat 26:43.- , with surfeiting and drunkenness) is the headache and sickness which the previous days drunkenness entails.[229]- , the cares of life) in planting, purchasing costly garments, gardens, houses, etc.: ch. Luk 17:27-28 [As in the days of Noah, and those of Lot].-) sudden, unexpected, unforeseen. The same epithet occurs in 1Th 5:3 [When they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child]. Refer to this the, for, in Luk 21:35.- , upon you) To these are opposed all the rest of the world, who are mere dwellers on the earth [ ]. The character of the latter is expressed in ch. Luk 17:27-28.-, that) the last day. In antithesis to , this generation, Luk 21:32. The universality of its visitation is in consonance with this view. See Luk 21:35.
[229] Latin crapula, Th. -, carpo, rapio; which would form , and so .-E. and T.
Fuente: Gnomon of the New Testament
take: Luk 21:8, Luk 17:3, Mar 13:9, Heb 12:15
your hearts: Luk 12:45, Lev 10:9, Pro 21:4, Isa 28:7, Isa 56:10-12, Hos 4:11, Rom 13:11-13, 1Th 5:6-8, 1Pe 4:3-7
surfeiting: Deu 29:19, 1Sa 25:36, Isa 28:1-3, 1Co 5:11, 1Co 6:10, Gal 5:20
cares: Luk 8:14, Luk 10:41, Mat 13:22, Mar 4:19, Phi 4:6
that day: Luk 12:46, Psa 35:8, Mat 24:39-50, Mar 13:35-37, 1Th 5:2-4, 2Pe 3:10, 2Pe 3:14, Rev 3:3
Reciprocal: Gen 19:35 – General Gen 27:14 – mother Lev 2:11 – honey Num 6:3 – General Deu 11:16 – Take heed Jos 23:11 – Take good Jdg 20:34 – knew not 1Sa 30:16 – eating 2Sa 13:28 – heart is merry 1Ki 16:9 – drinking 1Ki 20:12 – drinking Est 5:12 – to morrow Job 1:13 – when Pro 1:27 – your fear Pro 23:3 – General Pro 23:20 – not Pro 23:34 – thou Pro 25:16 – lest Ecc 9:12 – the sons Isa 5:11 – rise Isa 5:14 – he that rejoiceth Isa 21:4 – the night Isa 56:12 – I will Eze 12:28 – There shall Eze 16:49 – fulness Eze 21:10 – should Joe 1:5 – Awake Mat 24:38 – they Mat 25:1 – Then Mar 4:7 – General Mar 13:23 – take Mar 13:33 – General Mar 13:36 – he find Luk 8:7 – thorns Luk 12:15 – Take Luk 12:19 – take Luk 12:40 – General Luk 17:30 – General Luk 18:23 – he was very sorrowful Luk 22:46 – Why sleep ye Act 20:28 – Take Rom 13:13 – rioting 1Co 6:3 – pertain 1Co 7:21 – care 1Co 7:31 – use 1Co 7:35 – and that 1Co 15:19 – this Gal 5:21 – drunkenness Eph 5:18 – be not Phi 4:5 – your 1Th 5:3 – Peace 1Th 5:7 – they that sleep 1Ti 3:3 – Not given to wine 1Ti 4:16 – Take 1Pe 1:13 – be sober 1Pe 2:11 – abstain 1Pe 4:7 – and 1Pe 5:8 – sober
Fuente: The Treasury of Scripture Knowledge
4
Surfeiting is from KRAI-PALE which Robinson defines, “A seizure of the head; hence intoxication, debauch, giddiness; reveling and drunkenness.” The verse is a warning to disciples not to be absorbed in loose and worldly living, so as to let the day of Christ slip up on them. (See 1Th 5:1-8.)
Fuente: Combined Bible Commentary
THESE verses form the practical conclusion of our Lord Jesus Christ’s great prophetical discourse. They supply a striking answer to those who condemn the study of unfulfilled prophecy as speculative and unprofitable. It would be difficult to find a passage more practical, direct, plain, and heart-searching than that which is now before our eyes.
Let us learn from these verses, the spiritual danger to which even the holiest believers are exposed in this world. Our Lord says to His disciples, “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.”
These words are exceedingly startling. They were not addressed to carnal-minded Pharisees, or skeptical Sadducees, or worldly Herodians. They were addressed to Peter, James, and John, and the whole company of the Apostles. They were addressed to men who had given up everything for Christ’s sake, and had proved the reality of their faith by loving obedience and steady adhesion to their Master. Yet even to them our Lord holds out the peril of surfeiting, and drunkenness, and worldliness! Even to them He says, “Take heed to yourselves”
The exhortation before us should teach us the immense importance of humility. There is no sin so great but a great saint may fall into it. There is no saint so great but he may fall into a great sin. Noah escaped the pollutions of the world before the flood; and yet he was afterwards overtaken by drunkenness.-Abraham was the father of the faithful; and yet through unbelief he said falsely that Sarah was his sister.-Lot did not take part in the horrible wickedness of Sodom; and yet he afterwards fell into foul sin in the cave.-Moses was the meekest man on earth; and yet he so lost self-command that he spoke angrily and unadvisedly.-David was a man after God’s own heart; and yet he plunged into most heinous adultery.-These examples are all deeply instructive. They all show the wisdom of our Lord’s warning in the passage before us. They teach us to be “clothed with humility.” “Let him that thinketh he standeth take heed lest he fall.” (1Pe 5:5; 1Co 10:12.)
The exhortation before us should teach us furthermore the great importance of an unworldly spirit. The “cares of this life” are placed side by side with surfeiting and drunkenness. Excess in eating and drinking is not the only excess which injures the soul. There is an excessive anxiety about the innocent things of this life, which is just as ruinous to our spiritual prosperity, and just as poisonous to the inner man. Never, never let us forget that we may make spiritual shipwreck on lawful things, as really and truly as on open vices. Happy is he who has learned to hold the things of this world with a loose hand, and to believe that seeking first the kingdom of God, “all other things shall be added to him”! (Mat 6:33.)
Let us learn secondly from these verses, the exceeding suddenness of our Lord’s second coming. We read that “as a snare shall it come on all them that dwell on the face of the whole earth.” As a trap falling suddenly on an animal, and catching it in a moment,-as the lightning flash shining suddenly in heaven, before the thunder is heard,-as a thief coming suddenly in the night, and not giving notice that he will come,-so sudden, so instantaneous will the second advent of the Son of man be.
The precise date of our Lord Jesus Christ’s return to this world has been purposely withheld from us by God. “Of that day and hour knoweth no man.” On one point however all the teaching of Scripture about it is clear and unmistakable. Whenever it shall take place, it shall be a most sudden and unexpected event. The business of the world shall be going on as usual. As in the days of Sodom, and the days before the flood, men shall be “eating and drinking, marrying and given in marriage.” Few, even among true believers, shall be found completely alive to the great fact, and living in a state of thorough expectation.-In a moment, in the twinkling of an eye, the whole course of the world shall be stopped. The King of kings shall appear. The dead shall be raised. The living shall be changed. Unbelief shall wither away. Truth shall be known by myriads too late. The world with all its trifles and shadows shall be thrust aside. Eternity with all its awful realities shall begin. All this shall begin at once, without notice, without warning, without note of preparation. “As a snare shall it come on the face of the whole earth.”
The servant of God must surely see that there is only one state of mind which becomes the man who believes these things. That state is one of perpetual preparedness to meet Christ. The Gospel does not call on us to retire from earthly callings, or neglect the duties of our stations. It does not bid us retire into hermitages, or live the life of a monk or a nun. But it does bid us to live like men who expect their Lord to return. Repentance toward God, faith toward our Lord Jesus Christ, and holiness of conversation, are the only true habitual preparedness required. The Christian who knows these things by experience, is the man who is always ready to meet his Lord.
Let us learn, lastly, from these verses, the special duties of believers in the prospect of the second advent of Christ. Our Lord sums up these duties under two great heads. One of these two is watchfulness. The other is prayer. “Watch ye therefore,” He says, “and pray always.”
We are to “watch.” We are to live on our guard like men in an enemy’s country. We are to remember that evil is about us, and near us, and in us,-that we have to contend daily with a treacherous heart, an ensnaring world, and a busy devil. Remembering this, we must put on the whole armor of God, and beware of spiritual drowsiness. “Let us not sleep as do others,” says Paul, “but let us watch and be sober.” (1Th 5:6.)
We are to “pray always.” We are to keep up a constant habit of real, business-like prayer. We are to speak with God daily, and hold daily communion with Him about our souls. We are to pray specially for grace to lay aside every weight, and to cast away everything which may interfere with readiness to meet our Lord. Above all, we are to watch our habits of devotion with a godly jealousy, and to beware of hurrying over or shortening our prayers.
Let us leave the whole passage with a hearty determination, by God’s help, to act on what we have been reading. If we believe that Christ is coming again, let us get ready to meet Him. “If we know these things, happy are we if we do them.” (Joh 13:17.)
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Notes-
v34.-[Overcharged with surfeiting.] Let it be noticed that both the Greek words so translated, are only found here in the New Testament.
The whole verse is full of singularly searching expressions. The “heart” is the part which the Christian must guard, if he would live ready to meet Christ.-The heart is in constant danger of being “weighed down,” or “pressed down.”-Intemperance in eating and drinking is a fault against which even the best of men must watch. The most eat and drink far too much. It does not follow because Roman Catholics fast superstitiously, that Protestants are never to fast at all. The “cares of this life” may inflict great injury on the soul, as well as open sins.-All these things require diligent attention and unceasing watchfulness. The words of Matthew Henry are most true on this verse, “We cannot be safe, if we are secure.”
[Unawares.] The Greek word so rendered is only found in one other place in the New Testament, and in the same connection. It is there translated “sudden.” (1Th 5:3.) Parkhurst defines it as “sudden, unexpected, unforeseen.”
v36.-[Watch…pray always.] The Greek words so rendered are even more striking when translated literally. They would then be, “watch therefore, in every season praying.”
[Accounted worthy to escape, &c…and to stand.] It admits of some question whether these words do not point to the possibility of some believers being allowed to pass through great tribulation in the last days, because of their sloth and inconsistency. There certainly are expressions in the New Testament which seem to indicate that all Christ’s people will not “stand” before Him with equal boldness in the day of His appearing. Peter speaks of an “abundant entrance.” Paul speaks of some “saved so as by fire.” (2Pe 1:11. 1Co 3:15.)
v37.-[Day time…teaching in the temple.] Let it be noted, that from the time of our Lord’s public entry into Jerusalem up to His death, He never withdrew from His enemies, but did all openly, and before their eyes. He knew that His time was come.
[Abode.] The Greek word so rendered is only found in one other place, and there is translated “lodged.” Mat 21:17. Major says, that the expression, “abode in the Mount of Olives,” means “at Bethany, because it was a town on the Mount of Olives.” Comparison with the text just quoted in Matthew, makes this highly probable. It is not necessary to suppose that our Lord lodged in the open air.
Fuente: Ryle’s Expository Thoughts on the Gospels
Luk 21:34. To yourselves. Emphatic.
Overcharged. Made heavy, sleepy, and hence unexpectant, the underlying thought being the sudden return of the Lord. Three things are mentioned as bringing them into such a state.
Surfeiting, heaviness and dizziness such as drunkenness of yesterday gives; drunkenness, which makes them for today unfit to reflect maturely upon their highest interests; cares of this life, which plague them for tomorrow (Van Oosterzee). These are not to be taken figuratively, but as representing three classes of dangers. Things relatively lawful are here included, because they may be used so unwisely as to deprive Christians of a watchful spirit.
Suddenly as a snare. The phrase, as a snare, should probably be connected with Luk 21:34. That day would certainly come suddenly, but if they were overcharged with other matters, it would come as a snare. The figure is that of throwing of a net or noose, over wild animals. There is a thought of ruinous consequences as well as of suddenness.
Fuente: A Popular Commentary on the New Testament
Here our Lord cautions his disciples against such a distemper and indisposition of mind, as may render them unfit and unready for his coming and appearance; and to take heed of two dangerous sins, namely, voluptousness and earthly-mindedness, which above any other sins will indispose us for the duty of watchfulness. There is a three-fold reason why our Saviour forewarns us of these sins, with reference to the day of judgment;
1. Because there are certain prognostics of the day of judgment approaching; As it was in the days of Noah, so shall the coming of the Son of man be.
2. Because there are certain prognostics of the day of judgment approaching, they do not only foretell, but hasten the coming of Christ, to see the world drowned in voluptousness and earthly-mindedness, in security and sensuality, is not only a sign to foretell, but a sin that hastens judgment, and pulls down vengeance upon a wicked world.
3. Christ bids us beware of these sins with reference to the day of judgment, because these sins are derisoria judicia, they beget in men a profane spirit of scoffing and deriding at the notices of Christ’s appearing to judgment. In the last days there shall come scoffers, walking after their own lusts, and saying, Where is the promise of his coming? 2Pe 3:3-4
Our Saviour having thus warned them of these sins, he next exhorts them to watchfulness; Watch ye, therefore, for as a snare that day will come upon you; that is, very suddenly, and very unexpectedly: a snare has a threefold property, to catch suddenly, to hold sure, to destroy certainly. Our Lord’s coming to Jerusalem was very unexpected, and his coming to us by death and judgment will steal upon us if we are not watchful.
Watch ye then, for our Lord will come; at what hour he will come cannot certainly be known; there is no time in which we can promise or assure ourselves, that our Lord will not come; the time of our whole life is little enough to prepare for his coming. Our preparation for, will be no acceleration or hastening of, our Lord’s coming. And oh, how dreadful will his coming be, if we be found off our watch, and altogether unready for his appearance: appear we must in judgment, but shall not be able to stand in the judgment; see Christ we shall as a judge, but not behold him as a redeemer.
Fuente: Expository Notes with Practical Observations on the New Testament
Luk 21:34-36. Take heed, &c. Here our Lord cautions them against the security and sensuality, to which, if they should yield, they would unfit themselves for the trying times that were approaching, and would render those times a great surprise and terror to them; nay, and involve themselves in the ruin about to come on others of their countrymen. By this we learn, 1st, That Christs promises of deliverance to his disciples and the first Christians were conditional, and only to be fulfilled, provided that, through divine grace, they made it their care to guard against those sins which would have exposed them to Gods judgments: and, 2d, That there is a close connection between our duty and safety; between our obedience to God and the divine aid and providence, for our preservation, whether temporal or spiritual: and that we are not to expect preservation immediately from his hand, without the use of those means which he has put it into our power to use in order to it. Lest at any time your hearts be overcharged, &c. The original word , here rendered overcharged, properly signifies burdened, or, pressed down, and so very elegantly and strongly expresses the hateful consequences of intemperance; and the load which it brings on those rational faculties, which are the glory of the human nature. Thus Horace, corpus onustum Hesternis vitiis animum quoque prgravat un, Atque affigit humo divin particulam aur. SAT. 2. lib. 2. lin. 77. The immoderate use of meat and drink not only burdens the mind with the guilt thereby contracted, but it renders it dull, stupid, and lifeless in duty, and indeed unfit for prayer and praise, for the exercise of any grace, and the practice of any virtue: nay, it stupifies the conscience, and renders the heart unaffected with those things that are most affecting. And cares of this life Anxious cares about visible and temporal things, and the inordinate pursuit of them. The former is the snare of those that are given to their pleasures; this is the snare of the men of business that will be rich. Observe, reader, we have need to guard against both, also against all other temptations, lest at any time our hearts should be thus overcharged. Our caution against sin, and our care of our own souls, must be constant. But was there need to warn the apostles themselves against such sins as these? Then surely there is need to warn even strong Christians against the very grossest sins. Neither are we wise if we think ourselves out of the reach of any sin. And so that day That awful and important time, of which he had been speaking, when these dreadful calamities should come upon that nation; and overwhelm the unwary and carnally secure. For as a snare, &c. For the character of the generality of people in the Jewish nation, at that time, would be such that this ruin would come on all Or on the greatest part of all; that dwelt on the face of the whole earth Or, of the whole land, as a snare upon a thoughtless bird, which, in the midst of its security, finds itself inextricably taken. Thus should we take heed, lest either the hour of death or day of judgment should come upon us, when we neither expect nor are prepared for such awful events. Watch ye, therefore This is the general conclusion of all that precedes. Watch against every temptation to negligence and sin, and against every thing which might lull you into a dangerous security; and pray always With the most fervent importunity; that ye may be accounted worthy Through pardoning mercy, and the renewing, assisting grace of God; to escape all these things Those calamitous and destructive events; that shall assuredly come to pass In the very manner I have described them. And stand before the Son of man With courage and acceptance, acquitted and approved as his servants, and may not fall before him as his enemies in that day of awful visitation. In Rom 14:4, standing and falling are terms used to signify the being approved or condemned. Those of our Lords disciples who followed his directions, and were faithful to the grace they had received, not only escaped the destruction coming on the great body of the Jewish nation, but were acknowledged as his servants, and appointed to be the ministers of his word, and the heralds of his grace and mercy to the Gentile nations. The expression, , here rendered accounted worthy, sometimes implies an honour conferred on a person, as when the apostles are said to be counted worthy to suffer shame for Christ, Act 5:41; some times the being meet or fit for any thing, or suitable thereto, as when John the Baptist exhorts to bring forth fruits worthy of repentance, Luk 3:8. And so to be accounted worthy to escape, is, to have the honour of it, and to be fitted, or prepared for it. The reader will observe that Lukes account of this discourse is very short, in comparison with that of Matthew and Mark, for this obvious reason, that he had given the chief heads of it before, partly in a discourse of our Lords last coming, which was delivered to a very numerous assembly in Galilee, (Luk 12:35-48,) and partly in another discourse, relating only to the destruction of Jerusalem, which was delivered in his journey thither, at the feast of dedication, Luk 17:20, &c. Here, therefore, he chooses to omit what had been inserted on either of those occasions; as John, who probably wrote after the accomplishment of this prophecy, entirely omits it, as already so largely recorded by the former three, from whom, considering the circumstances of time, it came with infinitely better grace, than it could afterward have done from him. Doddridge. See notes on Mat 24:42-51; and Mar 13:33-37.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vers. 34-36. Here, as in chap. 12, the life of the disciples is apparently to be prolonged till the Parousia. The reason is, that that period is ever to remain the point on which the believer’s heart should fix (Luk 12:36); and if, by all the generations which precede the last, this expectation is not realized in its visible form, it has its truth, nevertheless, in the fact of death, that constant individual returning of Jesus which prepares for His general and final advent.
The warning Luk 21:34 refers to the danger of slumbering, arising from the state of the world in the last times, Luk 17:26-30. On the last words of the verse, comp. 1Th 5:1-7.
Ver. 35. The image is that of a net which all at once encloses a covey of birds peacefully settled in a field. To watch (Luk 21:36) is the emblem of constant expectation. With expectation prayer is naturally conjoined under the influence of that grave feeling which is produced by the imminence of the expected advent. The word , to stand upright, indicates the solemnity of the event. A divine power will be needed, if we are not to sink before the Son of man in His glory, and be forced to exclaim: Mountains, fall on us!
With this discourse before it, the embarrassment of rationalism is great. How explain the announcement of the destruction of Jerusalem, if there are no prophecies? that of the Parousia, if Jesus is but a sinful man like ourselves (not to say, with Renan, a fanatic)? Baur and Strauss say: Under the influence of Daniel’s extravagant sayings, Jesus could easily predict His return; but He could not announce the destruction of Jerusalem. Hase and Schenkel say: Jesus, as a good politician, might well foresee and predict the destruction of the temple, but (and this is also M. Colani’s opinion) it is impossible to make a fanatic of Him announcing His return. Each writer thus determines priori the result of his criticism, according to his own dogmatic conviction. It is perfectly useless to discuss the matter on such bases. Keim recognises the indisputable historical reality of the announcement of the destruction of Jerusalem, on the ground of Mat 26:60 (the false witnesses), and of Act 6:11-14 (Stephen), and the truth of the promise of the Parousia as well; the saying Mar 13:32 is a proof of it which cannot be evaded. Nevertheless, agreeing in part with M. Colani, he regards the discourse Matthew 24 as the composition of an author much later than the ministry of Jesus, who has improved upon some actual words of His. This apocalyptic poem, Jewish according to Weizscker, Judeo-Christian according to Colani and Keim, was written shortly before the destruction of Jerusalem.
The following are our objections to this hypothesis: 1. It is not in this discourse only that Jesus announces the catastrophe of Israel, and appends the extraordinary assertion of His return. On the destruction of Jerusalem, read again Mat 21:44, Luk 19:42-44, Mar 11:14; Mar 11:20; Mar 12:9, etc. etc.; and on the Parousia, Mat 7:21-23; Mat 19:28; Mat 25:31-46; Mat 26:63-64, Luk 9:26 and parall., Luk 13:23-27, etc. How could those numerous declarations, which we find scattered over different parts of our Syn. Gospels, be all borrowed from this alleged apocalyptic poem? 2. How could a private composition have obtained such general authority, under the very eyes of the apostles or their first disciples, that it found admission into our three Syn. Gospels as an authentic saying of our Lord? Was ever a pure poem transformed into an exact and solemn discourse, such as that expressly put by our three evangelists at this determinate historical time into the mouth of Jesus? Such a hypothesis is nothing else than a stroke of desperation.
Volkmar finds in this discourse, as everywhere, the result of the miserable intrigues of the Christian parties. John the apostle had published in 68 the great reverie of the Apocalypse. He still hoped for the preservation of the temple (Rev 11:1 et seq.), which proves that he had never heard his Master announce its destruction. Five years later, in 73, Mark composes another Apocalypse, intended to rectify the former. He elaborates it from the Pauline standpoint; he rejects its too precise dates, and the details which had been hazarded, but which the event had proved false; the fixing, e.g.,, of the three years and a half which were to extend to the Parousia, a date for which he prudently substitutes the saying: As to that day, even I myself know it not, etc. Such is the origin of the great eschatological discourse in the Syn., the most ancient monument of which is Mark 13. But, 1. This alleged dogmatic contrast between the discourse Mark 13 and the Apocalypse, exists only in the mind of Volkmar; the latter celebrates the conversion of the Gentiles with the same enthusiasm as the former foretells it. 2. The composition of the Apocalypse in 68 is an hypothesis, the falsehood of which we have, as we think, demonstrated. 3. It is utterly false that the Apocalypse teaches the preservation of the temple of Jerusalem. The description Luk 11:1 et seq., if it is to be rescued from absurdity, must necessarily be taken in a figurative sense, as we have also demonstrated. 4. Certainly the poetical representations of the Apocalypse were not the original of the simple, concise, prosaic expressions of the discourse of Jesus in the Syn.; it was these, on the contrary, which served as a canvas for the rich delineations of the Apocalypse. Is it not evident that the literal terms war, famine, pestilence, earthquakes, in the mouth of Jesus (Luk 21:9-11 and parall.), are amplified and developed into the form of complete visions in the apocalyptic seals (war, in Rev 6:3-4; famine, in Luk 21:5-6; pestilence, in Luk 21:7-8; earthquake, in Luk 21:12-17; comp. also the persecutions foretold Luk 5:16-17, with Rev 6:9-11, and the false Christs and prophets predicted Mat 24:24, with Revelation 13)? The inverse procedure, the return from the elaborate to the simple, from the Apocalypse to the Gospels, is in its very nature inadmissible. The composition of Jesus’ discourse in the Syn. is therefore anterior to that of the Apocalypse, and not the reverse. 5. The historical declaration of Jesus in Mark: Of that day knoweth no man, not even the Son, is confirmed by Mat 24:36 and Mar 13:35. It results from the very contents of this marvellous saying. Who would have thought, at the time when the conviction of the Lord’s divinity was making way with so much force in the Church, and when Jesus was represented in this very discourse as the universal Judge, of putting into His mouth a saying which seemed to bring Him down to the level of other human beings? Such a saying must have rested on the most authentic tradition. 6. We have proved the mutual independence of the three synoptical accounts. The origin of this discourse of Jesus was therefore, no doubt, apostolical tradition circulating in the Church, agreeably to Luk 1:1-2.
Jesus then called Himself, and consequently either knew or believed Himself to be, the future Judge of the Church and the world. In the former case, He must be something more than a sinful man
He can be only the God-man; in the latter, He is only a fool carried away with pride. In vain will MM. Colani, Volkmar, and Keim attempt to escape from this dilemna. Genuine historical criticism and an impartial exegesis will always raise it anew, and allow no other choice than between the Christ of the Church and the clever charmer of M. Renan.
What conclusion should be drawn from this discourse as to the date when our Syn., and Luke in particular, were composed? De Wette has justly concluded, from the close connection which this discourse, as we have it in Matthew, fixes between the destruction of Jerusalem and the Parousia, that this Gospel must have been composed before the former of those two events. And, in truth, it requires all Volkmar’s audacity to attempt to prove the contrary by means of that very , immediately (Luk 24:29), which so directly, as we have seen, connects the second event with the first. But if this conclusion is well founded in regard to the first Gospel, it is not less applicable to the second, which in this respect is in exactly the same circumstances as the first. As to Luke, it has often been inferred from the well-marked distinction kept up between the two subjects and the two discourses (Parousia, chap. 17; destruction of Jerusalem, chap. 21), that he wrote after the destruction of Jerusalem, when the interval between the two events was historically established. Rational as this conclusion may appear at first sight, it is nevertheless unfounded. For, 1. Luke himself, as we have seen at Luk 21:32, is not wholly exempt from the confusion which prevails in the other two. 2. If Jesus in His own judgment distinctly separated those two events, why might He not have spoken of them Himself in two separate discourses; and why might not Luke, in this case as in many others, have simply reproduced the historical fact from more exact originals (Luk 1:3-4)?
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
6. The concluding exhortation to watchfulness 21:34-36 (cf. Matthew 24:42; Mark 13:33-37)
Luke concluded his account of the Olivet Discourse with Jesus’ exhortation to remain ready for what He had predicted. Jesus’ words presupposed an interval before His coming, but He allowed that His coming might occur in the lifetime of His hearers. Nothing that He said precluded the passing of millennia before His coming.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
"That day" is the day of His return, not the destruction of Jerusalem, since it would come on all earth-dwellers (Luk 21:35). Jesus did not want His disciples to be unprepared for His return. He did not want them to be so self-indulgent and selfish that they disregarded His return. In that case it might catch them as a trap. Even though believers should be able to anticipate the Lord’s return by the signs that precede it (Luk 21:10-11; Luk 21:25-26), they may become so entangled in the affairs of life that they lose sight of it.