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Introduction

This chapter of Luke’s Gospel is known as the 'Olivet Discourse', because Jesus gave this teaching to his disciples on the Mount of Olives. The chapter is paralleled in both Matthew and Mark’s Gospels (Mt 25, Mk 13). Some of the similarities and differences between these will be noted when relevant.

Position in Luke’s Gospel

Following the ‘travel narrative’ when Jesus set his face towards Jerusalem (ch 9-19), Jesus came in sight of the city of Jerusalem and wept over it.

“As he came near and saw the city, he wept over it, saying, ‘If you, even you, had only recognised on this day the things that make for peace! But now they are hidden from your eyes. Indeed, the days will come upon you, when your enemies will set up ramparts around you and surround you, and hem you in on every side. They will crush you to the ground, you and your children within you, and they will not leave within you one stone upon another; because you did not recognise the time of your visitation from God.’” (19:41-44).

The account of Jesus weeping over Jerusalem is unique to Luke’s Gospel. He was weeping because the city, particularly the religious leaders, failed to recognise ‘the things that make for peace’ - referring to his ministry. He then predicted the destruction of the city, which would happen forty years later in AD 70.

According to Luke, his weeping over the city followed his triumphal entry (19:29-38). The crowd were quoting Psalm 118:26, proclaiming, ‘Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in highest heaven!’ (19:38). After the Pharisees objected, and told Jesus to stop his disciples saying this, Jesus wept over the city (19:39).

After weeping over the city, Jesus then cleared the Court of the Gentiles in the temple, ejecting the money-changers. Luke then records the increasing confrontation Jesus had with the religious leaders and temple authorities (ch 20).

As in Matthew and Mark, the Olivet Discourse (Luke 21) forms a bridge between Jesus’ public ministry (which has climaxed with the confrontations with the temple authorities), and the passion narratives (ch 22-23). In Luke’s account, a strong connection is made between the rejection of Jesus as the Messiah, and the destruction of the city and temple. Because the religious leaders, and the vast majority of the people who followed their example, were not going to turn to Jesus and recognise him as their long-awaited Messiah, Jesus predicted judgement over the city and its people.

The destruction of the temple will also be a dramatic demonstration of the coming of the New Covenant, which would be inward and spiritual, as predicted by Jeremiah (Jer 31:31-33). Through the coming of Jesus, the Old Covenant was brought to an end, removing the need for outward ceremonies and sacrifices in the temple. We need to understand that the judgement of Jerusalem in AD 70 was a judgement on the spiritual blindness of its religious leadership, but it was also a sign that something greater than the temple is here. Because the Jewish leaders chose to reject Jesus and the New Covenant, and to continue with the old form of outward temple religion, the temple had to be destroyed.

As with the OT prophets, these judgements will be so terrible that they will fore-shadow the final judgment at the second coming. In Luke’s account in chapter 21, it is fairly clear when Jesus is speaking about the events leading up to AD 70, and when he is speaking about the final Day of the Lord and his coming.

Again, as with Matthew’s and Mark’s account there are many different interpretations of this passage, which lie between the two extremes, of it all being about the second coming and preceding events, or all about the fall of Jerusalem in AD 70.

I would suggest that most of chapter 21 is about the fall of Jerusalem, and some about the second coming, in a similar pattern to the version in Mark’s Gospel. There is an interchange between the two.
A. Fall of Jerusalem and destruction of the temple in AD 70 (21:8-24)
B. Second coming (21:25-28)
A. Fall of Jerusalem and destruction of the temple in AD 70 (21:39-33)
B. Second coming (21:34-36)

The key is to carry out good observation and see what the text actually says.

Prediction of the destruction of the temple (21:5-6)

“When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, he said, ‘As for these things you see, the days will come when not one stone will be left upon another; all will be thrown down'.”

In Mark’s account, it was one of the disciples who said this, while Luke leaves it anonymous. In Mark, they were impressed with the size of the stones, while in Luke it is the beauty of the stones. Also in Matthew’s and Mark’s accounts, this is the only publicly spoken part of the discourse. The following questions were asked and responded to privately with the inner group of four disciples (Peter, James, John and Andrew) on the Mount of Olives.

His disciples were impressed with the size of the temple, particularly the size of the stones (Mk 13:1). Herod's temple was one of the wonders of the ancient world. It covered one sixth of the old city of Jerusalem. It consisted of a series of courts, the smaller buildings were joined to the main temple by colonnades. It had an magnificent ornate facade. Herod the Great had it built as an attempt to please the Jews. It replaced the temple built by Zerubbabel. It took 46 years to build (John 2:20), starting in 19 BC, until 27 AD, but was still not completed during the lifetime of Jesus. The south-western view of the temple rose 60 m (200 feet) over Jerusalem. The wailing wall formed the base of this wall. It cast an image of dazzling whiteness from its marble walls and blinding fire from its golden domes. Some of the marble stones weighed 100 tons.

These are some quotations about the brilliance of the temple. The first two are from Josephus, the Jewish historian.

“Now the temple was built of stone that were white and strong, and each of their length was 25 cubits (10m, 37 feet), their height was 8 (4m, 12 feet) and their breadth about 12 (6m, 18 feet).” (Josephus Antiquities of the Jews 15.11.3).

“Now the outward face of the temple in its front wanted nothing that was likely to surprise either men's minds or their eyes; for it was covered all over with plates of gold of great weight, and, at the first rising of the sun, reflected back a very fiery splendour, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun's own rays. But this temple appeared to strangers, when they were at a distance, like a mountain covered with snow; for, as to those parts of that were not gilt, they were exceeding white. ... Of its stones, some of them were 45 cubits (20 m, 67 feet) in length, 5 cubits (2m, 7 feet) in height and 6 cubits (3m, 9 feet) in breadth” (Josephus War of the Jews 5.5.6).

The Jewish Rabbis said this about the temple, “He who has not seen Jerusalem in her splendour has never seen a desirable city in his life. He who has not seen the Temple in its full construction has never seen a glorious building in his life” (Talmud, Sukkah 51b).

Tacitus, the Roman historian described the temple as "a temple of immense wealth" (History 5,8). The Jews were extremely proud of their temple, as the place of the presence of God. They considered it blasphemy to speak against it. Both Jeremiah (Jer 7 & 26), and Stephen (Acts 7:48-49) spoke against the temple. Also, Jesus was finally charged with speaking against the temple (Jn 2:20, Mt 26:61), a charge which led to his death.

Jesus predicts that the temple will be destroyed. Significantly Jesus uses the same words as when he wept over Jerusalem, ‘not one stone will be left upon another’ (19:44).

Historical fulfilment

In AD 70, after the fall of Jerusalem to the Roman armies and fire had burnt the temple, Titus ordered the demolition of the temple. All its buildings were levelled to the ground. Josephus said this, “Caesar (Titus) gave orders that they should now demolish the entire city and temple ... but for all the rest of the wall, it was so thoroughly laid even with the ground by those that dug it up to the foundation, that there was left nothing to make those that came thither believe it had ever been inhabited” (War of the Jews 7.1.1).

Two questions (v5)

Sitting on the Mount of Olives, opposite and looking towards the temple mount, someone, presumably one of the four disciples named in Mark’s account, asked Jesus two questions, wanting an explanation of the prediction of his prediction of the destruction of the temple (v7). According to Mark (13:3), these were the inner group of three disciples (Peter, James and John), plus Andrew.

The first question is, ‘When will this be? The Greek uses the phrase ‘these things’, translated as ‘this’. Through this chapter, ‘these things’ normally refer to the temple and its destruction. The second question is, ‘What will be the sign that this is about to take place?’ Both questions focus on the destruction of the temple, when it happen, and what is the sign that it is about to happen. In Luke’s account, they are not asking anything about the second coming, either its timing, or any signs.

Comparison with the other gospels

The questions in Mark 13:4 are similar, but there is a different emphasis in Matthew (Matt 24:3). The first question, ‘When will this be?’, referring to the destruction of the temple, is the same in all three Gospels. The difference is with the second question. In Mark, the question is very similar to that in Luke, ‘What will be the sign that all these things are about to be accomplished?’ (Mk 13:4). However, in Matthew, the second question is, ‘What will be the sign of your coming and of the end of the age?’ (Matt 24:3).

In both Mark’s and Luke’s account have the main emphasis in the second question is on the destruction of the temple, while Matthew has more of an emphasis on the second coming.

Warnings to the disciples about false Messiahs (v8-9)

“And he said, ‘Beware that you are not led astray; for many will come in my name and say, ‘I am he!’ and, ‘The time is near!’ Do not go after them.”

He begins by warning his disciples about false messiahs who will copy Jesus in saying ‘I am’, the claim of his deity in John’s Gospel, or by saying that the time of the end is near. Many people will follow them and be led astray, and still do.

The expectation of the disciples would be that the destruction of the temple would happen at the same time as Jesus coming in his glory at the second coming. Because of this, Jesus warns them not to expect the time of his coming too soon. They must not be misled by people claiming to be the Messiah and claiming that the end is soon.

Warnings to the disciples about world events (v9-11)

“When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately. Then he said to them, ‘Nation will rise against nation; there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven.”

We should notice the imperatives, where the disciples are told what to do. This is an exhortation, showing Jesus' pastoral concern for them. We should also notice the use of the pronoun ‘you’, indicating that the disciples will live to see and will experience these things.

In a similar way to Mark’s account, Jesus warns them about wars, but tells them not be terrified. There will be wars, but the end is not yet (v9). It is clearly stated that wars and rumours of war are not a sign of the second coming. The wars and destruction of the temple must take place before the second coming, but we are not told how long before. The popular teaching misreads the text claiming that wars, famines and earthquakes are signs of the end. However by looking carefully at the text, it is clear that Jesus stated these are only signs of the beginning, not signs of the end.

The emphasis of this section is that Jesus is discouraging a false sense of imminence of the second coming. He is urging vigilance during a period of turmoil and stress preceding the fall of Jerusalem. He is preparing his disciples for troubles in their future. The warnings are that false messiahs will come, there will be wars and rumours of wars, there will be famines, and uniquely to Luke, there will be plagues, and there will be earthquakes, but these are just the beginning of the birth-pangs.

Turmoil in first century

The events between AD 30 and AD 70 fulfil these warnings. In these years there was many who claimed to be the Messiah. One was Simon the magician (Acts 8:9-24). Justin Martyr reported that, during the reign of Claudius, Simon was worshipped as a god in Rome because of his magical powers. Jerome quoted Simon as saying, “I am the word of God, I am the comforter, I am almighty, I am all there is of God” (Mansel in The Gnostic Heresies p.82), and Irenaeus wrote that Simon claimed to be the son of God and the creator of angels.

Origen wrote about the claims of Dositheus, who claimed to be the Christ foretold by Moses.

Josephus describes the time of Felix: ‘Now as for the affairs of the Jews, they grew worse and worse continually, for the country was again filled with robbers and impostors, who deluded the multitude. Yet did Felix catch and put to death many of those impostors every day, together with the robbers’. (Ant 20.8.5).

Paul was thought to be the Egyptian who had lead a revolt (Acts 21:38).

These forty years from AD 30 to AD 70 were a time of unparalleled turmoil and wars in Israel, which were continually brewing until they erupted into a full-scale revolt against the Romans in AD 66. This revolt climaxed in the fall of Jerusalem in AD 70. Luke specifically warns about insurrections (v9), which would particularly be against Roman rule.

Just before AD 70, there were earthquakes in Crete, Smyrna, Miletus, Chios and Samos. There was a devastating earthquake in Phrygia (Laodicea, Hierapolis, Colossae), as well as in Rome and Judea. The city of Pompei was devastated by the eruption of Mt. Vesuvius in AD 63.

Earthquakes are usually followed by famine. There was a severe famine in Judea during the days of Claudius (Acts 11:28), as well as during the reign of Nero. Luke also mentions plagues, perhaps because he was a doctor. These often can follow earthquakes too, due to contamination of the water supplies and bad sanitation.

Luke also mentions portents and great signs from heaven. Josephus wrote about miraculous signs on the day Jerusalem fell to the Romans, and describes the appearance of a comet over Jerusalem, looking rather like a sword. “A false prophet was the occasion of these people’s destruction, who had made a public proclamation in the city that very day, that God commanded them to get up upon the temple, and that there they should receive miraculous signs of their deliverance.” (War 6.5.2). Also, “there was a star resembling a sword, which stood over the city, and a comet that continued a whole year.” (War 6.5.3). It has been suggested that this was Halley’s comet, which was seen during this period.

However, these events have continued down through history. These events described here are only the beginning of the problems. There is no evidence that these are more frequent in modern times than throughout history.

Warnings to the disciples about what will happen to them (v12-19)

“But before all this occurs, they will arrest you and persecute you; they will hand you over the synagogues and prisons, and you will be brought before kings and governors because of my name. This will give you an opportunity to testify. So make up your minds not to prepare your defence in advance; for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict. You will be betrayed by parents and brothers, by relatives and friends; and they will put some of you to death. You will be hated by all because of my name. But not a hair of your head will perish. By your endurance you will gain your souls.”

The previous set of warnings were about world events (v9-11), now these warnings become more personal (v12-19). Jesus predicts that the disciples will have to suffer because of the name of Jesus. The disciples will handed over to torture, to death, and will be hated by all nations. This is what happened to the original disciples, including the four listening to this discourse (Peter, James, John and Andrew). Peter and John were imprisoned and put on trial (Acts 4-5), and James was beheaded by Herod (Acts 12). This section is similar to in all three Gospels.

Also in the Book of Acts, Stephen was stoned to death (Acts 7), there was general persecution (Acts 8), and persecution by Saul (Acts 9:1). After his conversion, Paul had a life of suffering, including being beaten five times (2 Cor 11:24), as well as witnessing to the governors Felix and Festus, and King Herod Agrippa II. The disciples shared the suffering that Jesus endured soon after giving this discourse (Lk 22-23).

He gives practical instruction to his disciples, that they will not be able to prepare their defence in advance, but Jesus will give them the words to say when they are brought before Jewish synagogues, or Gentile kings or governors (v12). However, this statement does not give people the liberty to claim they can preach without study and preparation. The context is a court trial, not preaching in church.

They will experience rejection and betrayal by their own family (v16), as Jesus himself experienced (Mk 3:31-35), and be hated by all because of his name (v16). Jesus asked Saul why he was persecuting him (Acts 9:1-4). Saul, like many others after him, persecuted the Christians because he hated Jesus. Jesus warned that many will fall away in when faced with persecution, like the seed sown on the rocky ground (Matt 13:5-6, 21-22). However, although the disciples will suffer physically and may be martyred, they can never be taken from the protecting hand of God. The one who endures to the end will be saved is an encouragement to persevere, because by remaining faithful to Jesus, they will receive their ultimate eternal salvation, a place with him in glory, when he comes back.

The sign of Jerusalem being surrounded by armies (v20-24)

“When you see Jerusalem surrounded by armies, then know that its desolation has come near. Then those in Judea must flee to the mountains, and those inside the city must leave it, and those out in the country must not enter it; for these are the days of vengeance, as a fulfilment of all that is written. Woe to those who are pregnant and those who are nursing infants in those days! For there will be great distress on earth and wrath against this people; they will fall by the edge of the sword and be taken away as captive among all nations; and Jerusalem will be trampled on by the Gentiles, until the times of the Gentiles are fulfilled.”

Again, we should notice the large number of imperatives, as this section contains practical instructions for the disciples. The basic command is when you see Jerusalem surrounded by armies (v20), then flee because the destruction of the city will happen soon (v21). This is much clearer than the version in Matthew or Mark. Here there is no mention of the desolating sacrilege, or the words of the prophet Daniel. Because Luke was writing to a Gentile audience, he could not assume that his readers would know about Jewish history or Antiochus IV Epiphanes.

They need to flee to the mountains. The nearest range of mountains from Jerusalem is in the Decapolis, east of the River Jordan. There is great urgency to flee, they need to get out of the city quickly. They must not be distracted, or return to the city to collect their belongings (v21). This instruction is the same in Matthew and in Mark.

Jesus says these are days of vengeance (v22), as described after Jesus wept over Jerusalem (19:41-44). Judgement is coming on Jerusalem and the Jewish leadership because they rejected their Messiah. There will be hindrances for pregnant women or those nursing infants. They will find it harder to travel fast enough.

Great distress is coming to the earth, and wrath against this people (v23) as God executes his judgement on the unbelieving Jews. During the siege and fall of Jerusalem between AD 68 and 70, it is estimated that a million people died in the city by sword, crucifixion, starvation or cannibalism.

Jesus predicts that Jerusalem will be trampled on by Gentiles (v24). This section is only predicted in Luke’s Gospel, there is no mention of this in Matthew or Mark. After AD 70 the Roman armies allowed no Jews to enter the city, apart some Christian Jews, who were later allowed to live in the ruined city. After the revolt by the false Messiah Bar-Kokhba in AD 132, the city was again taken and destroyed by the Romans. The Emperor Hadrian declared Jerusalem to be a pagan city, and renamed it Aelia Capitolina, building a shrine to the Roman god Jupiter (Greek Zeus) on the temple mount. After Emperor Constantine, the city came under Christian domination until the Muslim invasion in AD 637. Today, the temple mount is still under the Dome of the Rock, a Muslim sanctuary.

This situation will continue until the times of the Gentiles are fulfilled (v24b). There is great debate over what this statement means. The word for ‘times’ describes a significant event in time, rather than a period of time. In the context of the Gospels, this is probably referring to the second coming. Many people claim that this refers to the re-establishment of the modern state of Israel in 1948, and particularly the recapture of Jerusalem in 1967, but this interpretation seems to contradict much of the message of the rest of this chapter.

Fulfilment in AD 70

The siege, capture and destruction of Jerusalem is described in detail by Josephus in his ‘Wars of the Jews’, as he was an eyewitness to the events. Between AD 66-68, the Romans occupied the whole of the country of Judah apart from Jerusalem. In AD 68 they cut off the city, beginning a siege, which lasted for two years. In AD 70 the Roman general Titus captured and destroyed Jerusalem. An arch was dedicated to his victory and still stands in the Roman forum in Rome.

The flight of the Christians to Pella

After the Roman armies started to surround the city, there was a brief break in the siege, when Vespasian returned to Rome after the death of Nero, and Titus took responsibility for the siege of the city. During this break, the Christians in Jerusalem fled to Pella in the Transjordan. When the city fell, there were no Christians there.

Eusebius, the fourth century church historian, wrote this, ‘But before the war, the people of the Church of Jerusalem were bidden in an oracle given by revelation to men worthy of it to depart from the city and to dwell in a city of Perea called Pella. To it those who believed in Christ migrated from Jerusalem. Once the holy men (Christians) had completely left the Jews and all Judea, the justice of God at last overtook them, since they had committed such transgressions against Christ and his apostles. Divine justice completely blotted out that impious generation from among men’ (Ecclesiastical History III.v.3).

Josephus wrote that, “... many of the most eminent of the Jews swam away from the city (Jerusalem), as from a ship when it was going to sink” (War 2,20,1), and “There were many of the Jews that deserted every day and fled away from the Zealots, although their flight was very difficult, since they had guarded every passage out of the city, and slew every one that was caught at them, as taking it for granted they were going over to the Romans” (War 4,6,3).

The Son of Man coming (v25-28)

“There will be signs in the sun, the moon, and the stars, and on earth distress among nations confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming on the world, for the powers of the heavens will be shaken. Then they will see ‘the Son of Man coming in a cloud’ with power and great glory. Now when these things begin to take place stand up and raise your heads, because your redemption is drawing near.”

There is a common prophetic pattern to predict an event that will happen relatively soon, followed by predicting an event far-off in the future. The fulfilment of the near event is proof and assurance that the far-off event will happen, as well as fore-shadowing the far-off event in some way. The destruction of the temple fore-shadows the final judgement, and guarantees that the final judgement will happen.

The signs in the sun and moon, and stars are cosmic signs often associated with the Day of the Lord in the prophets (eg. Ezek 32:7, Joel 2:7). Jesus is using similar apocalyptic language as found in the prophets. These will cause great fear, distress and turmoil, when all the people of the earth, the unbelievers, will mourn (Rev 1:7). The appearance of these signs give confidence to believers that their redemption is near (v38).

Quoting from Daniel, at his second coming, the Son of man will come on the clouds of heaven (Dan 7:13). Quoting these words led to Jesus being condemned to death for blasphemy (Mk 14:62-64). Clouds are frequently associated with the appearance of the glory of God in the OT. In the Book of Revelation it is stated, “Look! He is coming with the clouds; every eye will see him, even those who pierced him, and on his account all the tribes of the earth will wail” (Rev 1:7).

The parable of the fig tree - to illustrate the fall of Jerusalem (v29-33)

“Then he told them a parable: ‘Look at the fig tree and all the trees; as soon as they sprout leaves you can see for yourselves and know that summer is already near. So also, when you see these things taking place, you know that the Kingdom of God is near. Truly I tell you, this generation will not pass away until all things have taken place. Heaven and earth will pass away, but my words will not pass away.’”

The Mount of Olives is famous for its fig trees. Unlike most trees in Israel, fig trees are deciduous, losing their leaves in the winter. At Passover time, when Jesus gave this discourse, the leaves start to sprout. The disciples would see this around them as Jesus spoke. The sprouting of leaves on the fig tree is a sign that spring is here, so summer is coming and figs will soon grow (Song of Solomon 2:11-13).

Jesus calls the disciples to observe the fig tree, and what is happening in Jerusalem. The leaves growing on the fig tree is a sign that summer is nearly here. In the same way, ‘these things’ (Roman armies surrounding Jerusalem) (v20) is a sign that the destruction of the temple is nearly here. In this chapter ‘these things’ take place in ‘those days’.

Finally Jesus gives the timing of ‘these things’, that this generation will not pass away before all these things take place (v32). An important theme in Luke’s Gospel is ‘this generation’, the generation of Jewish people currently living, who have not recognised the time of God’s visitation (19:44) and have rejected their Messiah. In other words, people living at the time Jesus spoke these words will live to witness their fulfilment. In the Scriptures a generation is often thought of as forty years. Jesus made this prediction around AD 30. The temple destroyed in AD 70.

Jesus' words are eternal, in contrast to the transience of the created world (v33) What he predicted will happen, without any doubt. The prediction is sealed with Jesus' word. Jesus’ words are eternal, in the same way as God's word is eternal, a another pointer to the deity of Jesus.

Watch, be alert (v34-36)

“Be on guard so that your heart are not weighed down with dissipation and drunkenness and the worries of this life, and that day catch you unexpectedly, like a trap. For it will com upon all who live on the face of the whole earth. Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.”

Continually, when speaking about his second coming, Jesus urged faithful vigilance, so that his followers will be prepared for his coming, whenever it happens. His predictions are not intended to satisfy our human curiosity about ‘end times’, or to give an excuse to rejoice over the judgement of the wicked. Instead he gave practical instructions, calling his people to be ready, so that day will not come as a nasty surprise.

‘That day’ (v34) is the Day of the Lord, as predicted by many of the OT prophets (eg Amos 8:3,9,13).

Luke’s version of this section is quite brief, and does not include the parable of the master’s return (Mk 13:34), the thief in the night (Mt 24:43) or the reference to the days of Noah (Mk 24:38). However it brings the same message of remaining alert because there is no sign, and no one knows the time of his coming. The only historical event which comes before his coming is the destruction of the temple and fall of Jerusalem (‘these things’).

Jesus calls his followers to keep awake so they can withstand all the dreadful things that will take place, the persecution and temptation to fall away, but also to be ready to stand before the Son of Man when he comes, which could be at any time.

Matthew’s version (Mt 24:50 - 25:46)

In the Gospel of Matthew, there are a series of parables showing that there will be a delay in the return of Jesus, and teaching us how we should live during that delay. This delay is because of the mercy of God, because he does not want any to perish (2 Pet 3:8-13). The delay gives an opportunity to preach the Gospel and see more people come to salvation. The parables are the faithful and unfaithful servants (24:45-50), the wise and foolish virgins (25:1-13), the talents (25:14-30) and the sheep and goats (25:31-46).

To answer the original questions

When will be the destruction of the temple? When the armies surround the city, within the lifespan of the current generation living. When will be the second coming? No one knows, and there are no signs.

Significantly in the Olivet Discourse, Jesus said nothing about the millennium (1000 year reign) or the restoration of the Jews to the land of Israel.

A paradox

A paradox is when there are two facts which are both true, but seem to contradict each other in some way. With the NT teaching on the second coming there is often a sense of imminence, that Jesus could come at any time, calling his followers to readiness and watchfulness. However there is also a delay, during which time we need to live productive lives serving him.

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