Commentary on Luke 21:25-36
As Advent begins, beloved images and icons of Christmastime start to appear—like peaceful nativity scenes with docile donkeys and sheep. Much in contrast, the Advent 1 Gospel reading highlights cosmic catastrophe, apocalyptic urgency, and warnings of peril to come. With a kickoff like this, it is no wonder some might be happy to skip Advent for a Hallmark Christmas.
Luke 21:25–36 poses challenges to preaching, due to its cosmic scope, cryptic references, and eschatological urgency. But its message is one of hope. Amid a world filled with chaos and a future marked by uncertainty, Luke’s Jesus reminds hearers: “Stand up and raise your heads, because your redemption is drawing near” (verse 28).
A day of redemption
Luke 21:25–36 concludes a longer discourse centered on things to come (Luke 21:5–36; see also Mark 13:1–37; Matthew 24:1–36). While earlier sections focus on persecution, witness, and Jerusalem’s destruction (verses 12–24), the text at hand features the coming of the Son of Man followed by appeals to readiness.
Luke 21:25–28 borrows language from the prophets to portray the Son of Man’s arrival as a day that culminates God’s ancient purposes (Isaiah 5:30; 8:22; Ezekiel 32:7–8; Joel 2:10). Many of the images are associated with “the Day of the Lord,” a time when God decisively intervenes to redeem God’s people (Isaiah 13:4–13; Joel 2:28–32).
Throughout Luke, Jesus identifies himself with the Son of Man, a title with various associations (a human being, a prophetic figure, a divine figure). The quotation from Daniel (Luke 21:27)—paired with imagery of the Son of Man arriving “in the clouds” (see also Isaiah 19:1; Psalm 18:2–3)—depicts the return of Jesus as a theophany (divine revelation), and his arrival as a day of reckoning and salvation.
In short, this event will turn all earthly norms on their heads and secure ultimate redemption for the faithful.
The rhetorical goal: Encouragement
The next portion (Luke 21:29–36) shifts from prophetic discourse to pastoral encouragement. It begins with a parable about a fig tree, which Luke expands (“and all the trees,” verses 29–33). Just as their new growth signifies summer’s arrival, so do “these things” signify the arrival of God’s kingdom. The parable’s simplicity suggests that one does not need secret biblical knowledge or complicated calculations to discern the arrival of the end.
The next portion of encouragement (verses 34–36) calls for alertness and prayer. The language is fierce in places (“catch you … like a trap,” “face of the whole earth,” “strength to escape”). But the rhetorical point is clear—“Be alert at all times” (verse 36)—so that hearers may embrace this day of salvation in confident trust.
What of “this generation will not pass away”? (verse 32)
This verse is a sticking point for many—and there is no scholarly consensus on making best sense of it. Interpreters propose a host of identifications for “this generation”: Luke’s first hearers, the Jewish people, the human race, those exposed to the signs (verses 25–26), those of any time who refuse—or acknowledge—God’s purpose, to name some forerunning suggestions. Some interpreters further differentiate references to the arrival of the Son of Man (verses 25–28) and of the kingdom of God (verses 29–31). The time that has passed since Jesus’ day suggests “this generation” may encompass hearers and readers today, even if only indirectly.
In the end, the nature of eschatological discourse implies that such language is more hyperbolic than literal, aimed not at a clear chronological timetable as much as encouraging vigilance. Jesus’ words call all hearers and readers, in Luke’s day and in ours, to faithfulness in the present, not to confident assertions of when the end will happen.
The relative significance of eschatological thinking
Eschatological (end-time thinking) discourse is a polarizing thing. On the one hand, Christians have used texts like this to make specific end-time predictions based on spurious connections to today—none of which have (so far) proven true. On the other hand, in reaction to these predictions and the challenges of eschatological imagery, others have practically rejected all promises of end-time events, deeming them a product of ancient mythological thinking. In the words of a former church secretary of mine, “Do we still really believe that anymore?”
Much of this stems from hearing eschatological imagery in scripture wrongly. Its aim is not to predict the future as much as it is to offer a word of hope to encourage faithfulness in the present. Jesus does promise a day when the Son of Man will arrive, a just reckoning will happen, and the faithful will see redemption—and these words of promise will not pass away. But this promise calls not for strategic predicting as much as for realizing that our faith is not in vain.
In view of this, Advent rightly focuses neither simply on Jesus’ future return nor on his arrival at Christmas, but also on his arrival today in daily life and faith. It does not take the end of all things or December 25 for someone to encounter Jesus in a profound way. And that encounter is worth looking for and embracing now.
A word of hope
The gist of Luke 21:25–36 is a message of profound hope—one that is sorely needed today.
Our world is riddled with uncertainty, injustice, conflict, indifference, pain, judgment, and condemnation of anyone who thinks differently. However chaotic and uncertain our world is, Jesus promises a day when his return will bring about lasting salvation, justice, redemption, and healing. This changes everything. A sure future hope inspires faith here and now. And that means more than can be conveyed by even the finest nativity scenes and Christmas cards.
The arrival of Jesus among us—whenever and however it happens—is a word of profound hope. We rightly focus on its significance throughout Advent.
December 1, 2024