TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 21:5–19. His four-level outline is real structure in the source text, so it is rendered as structure.
See here, I. With what admiration some spoke of the external pomp and magnificence of the temple, and they were some of Christ's own disciples too; and they took notice of it to him how it was adorned with goodly stones and gifts, Luk 21:5. The outside was built up with goodly stones, and within it was beautified and enriched with the presents that were offered up for that purpose, and were hung up in it. They thought their Master should be as much affected with those things as they were, and should as much regret the destruction of them as they did. When we speak of the temple, it should be of the presence of God in it, and of the ordinances of God administered in it, and the communion which his people there have with him. It is a poor thing, when we speak of the church, to let our discourse dwell upon its pomps and revenues, and the dignities and powers of its officers and rulers; for the king's daughter is all glorious within.
II.With what contempt Christ spoke of them, and with what assurance of their being all made desolate very shortly (Luk 21:6):
"As for those things which you behold, those dear things which you are so much in love with, behold, the days will come, and some now living may live to see them, in which there shall not be left one stone upon another. This building, which seems so beautiful that one would think none could, for pity, pull it down, and which seems so strong that one would think none would be able to pull it down, shall yet be utterly ruined; and this shall be done as soon as ever the spiritual temple of the gospel church (the substance of that shadow) begins to flourish in the world." Did we by faith foresee the blasting and withering of all external glory, we should not set our hearts upon it as those do that cannot see, or will not look, so far before them.
III.With what curiosity those about him enquire concerning the time when this great desolation should be:
Master, when shall these things be? Luk 21:7. It is natural to us to covet to know future things and the time of them, which it is not for us to know, when we are more concerned to ask what is our duty in the prospect of these things, and how we may prepare for them, which it is for us to know. They enquire what sign there shall be when these things shall come to pass. They ask not for a present sign, to confirm the prediction itself, and to induce them to believe it (Christ's word was enough for that), but what the future signs will be of the approaching accomplishment of the prediction, by which they may be put in mind of it. These signs of the times Christ had taught them to observe.
IV.With what clearness and fulness Christ answers their enquiries, as far as was necessary to direct them in their duty; for all knowledge is desirable as far as it is in order to practice.
1.They must expect to hear of false Christs and false prophets appearing, and false prophecies given out (Luk 21:8): Many shall come in my name; he does not mean in the name of Jesus, though there were some deceivers who pretended commissions from him (as Act 19:13), but usurping the title and character of the Messiah. Many pretended to be the deliverers of the Jewish church and nation from the Romans, and to fix the time when the deliverance should be wrought, by which multitudes were drawn into a snare, to their ruin. They shall say, hoti egō eimi - I am he, or I am, as if they would assume that incommunicable name of God, by which he made himself known when he came to deliver Israel out of Egypt, I am; and, to encourage people to follow them, they added, "The time draws near when the kingdom shall be restored to Israel, and all who will follow me shall share in it." Now as to this, he gives them a needful caution (1.) "Take heed that you be not deceived; do not imagine that I shall myself come again in external glory, to take possession of the throne of kingdoms. No, you must not expect any such thing, for my kingdom is not of this world." When they asked solicitously and eagerly, Master, when shall these things be? the first word Christ said was, Take heed that you be not deceived. Note, Those that are most inquisitive in the things of God (though it is very good to be so) are in most danger of being imposed upon, and have most need to be upon their guard. (2.) "Go you not after them. You know the Messiah is come, and you are not to look for any other; and therefore do not so much as hearken to them, nor have any thing to do with them." If we are sure that Jesus is the Christ, and his doctrine is the gospel, of God, we must be deaf to all intimations of another Christ and another gospel.
2.They must expect to hear of great commotions in the nations, and many terrible judgments inflicted upon the Jews and their neighbours.
(1.)There shall be bloody wars (Luk 21:10): Nation shall rise against nation, one part of the Jewish nation against another, or rather the whole against the Romans. Encouraged by the false Christs, they shall wickedly endeavour to throw off the Roman yoke, by taking up arms against the Roman powers; when they had rejected the liberty with which Christ would have made them free they were left to themselves, to grasp at their civil liberty in ways that were sinful, and therefore could not be successful.
(2.)There shall be earthquakes, great earthquakes, in divers places, which shall not only frighten people, but destroy towns and houses, and bury many in the ruins of them.
(3.)There shall be famines and pestilences, the common effects of war, which destroys the fruits of the earth, and, by exposing men to ill weather and reducing them to ill diet, occasions infectious diseases. God has various ways of punishing a provoking people. The four sorts of judgments which the Old Testament prophets so often speak of are threatened by the New Testament prophets too; for, though spiritual judgments are more commonly inflicted in gospel times, yet God makes use of temporal judgments also.
(4.)There shall be fearful sights and great signs from heaven, uncommon appearances in the clouds, comets and blazing stars, which frighten the ordinary sort of beholders, and have always been looked upon as ominous, and portending something bad. Now, as to these, the caution he gives them is, "Be not terrified. Others will be frightened at them, but be not you frightened, Luk 21:2. As to the fearful sights, let them not be fearful to you, who look above the visible heavens to the throne of God's government in the highest heavens. Be not dismayed at the signs of heaven, for the heathen are dismayed at them, Jer 10:2. And, as to the famines and pestilences, you fall into the hands of God, who has promised to those who are his that in the days of famine they shall be satisfied, and that he will keep them from the noisome pestilence; trust therefore in him, and be not afraid. Nay, when you hear of wars, when without are fightings and within are fears, yet then be not you terrified; you know the worst that any of these judgments can do to you, and therefore be not afraid of them; for," [1.] "It is your interest to make the best of that which is, for all your fears cannot alter it: these things must first come to pass; there is no remedy; it will be your wisdom to make yourselves easy by accommodating yourselves to them." [2.] "There is worse behind; flatter not yourselves with a fancy that you will soon see an end of these troubles, no, not so soon as you think of: the end is not by and by, not suddenly. Be not terrified, for, if you begin so quickly to be discouraged, how will you bear up under what is yet before you?"
3.They must expect to be themselves for signs and wonders in Israel; their being persecuted would be a prognostic of the destruction of the city and temple, which he had now foretold. Nay, this would be the first sign of their ruin coming: "Before all these, they shall lay their hands on you. The judgment shall begin at the house of God; you must smart first, for warning to them, that, if they have any consideration, they may consider, If this be done to the green tree, what shall be done to the dry? See Pe1 4:17, Pe1 4:18. But this is not all; this must be considered not only as the suffering of the persecuted, but as the sin of the persecutors. Before God's judgments are brought upon them, they shall fill up the measure of their iniquity by laying their hands on you." Note, The ruin of a people is always introduced by their sin; and nothing introduces a surer or sorer ruin than the sin of persecution. This is a sign that God's wrath is coming upon a people to the uttermost when their wrath against the servants of God comes to the uttermost. Now as to this,
(1.)Christ tells them what hard things they should suffer for his name's sake, much to the same purport with what he had told them when he first called them to follow him, Mt. 10: They should know the wages of it, that they might sit down and count the cost. St. Paul, who was the greatest labourer and sufferer of them all, not being now among them, was told by Christ himself what great things he should suffer for his name's sake (Act 9:16), so necessary is it that all who will live godly in Christ Jesus should count upon persecution. The Christians, having themselves been originally Jews, and still retaining an equal veneration with them for the Old Testament and all the essentials of their religion, and differing only in ceremony, might expect fair quarter with them; but Christ bids them not expect it: "No, they shall be the most forward to persecute you." [1.] "They shall use their own church-power against you: They shall deliver you up to the synagogues to be scourged there, and stigmatized with their anathemas." [2.] "They shall incense the magistrates against you: they shall deliver you into prisons, that you may be brought before kings and rulers for my name's sake, and be punished by them." [2.] "Your own relations will betray you (Luk 21:16), your parents, brethren, and kinsfolks, and friends; so that you will not know whom to put a confidence in, or where to be safe." [4.] "Your religion will be made a capital crime, and you will be called to resist unto blood. Some of you shall they cause to be put to death; so far must you be from expecting honour and wealth that you must expect nothing but death in its most frightful shapes, death in all its dreadful pomp. Nay." [5.] "You shall be hated of all men for my name's sake." This is worse than death itself, and was fulfilled when the apostles were not only appointed to death, but made a spectacle to the world, and counted as the filth of the world, and the offscouring of all things, which every body loathes, Co1 4:9, Co1 4:13. They were hated of all men, that is, of all bad men, who could not bear the light of the gospel (because it discovered their evil deeds), and therefore hated those who brought in that light, flew in their faces, and would have pulled them to pieces. The wicked world, which hated to be reformed, hated Christ the great Reformer, and all that were his, for his sake. The rulers of the Jewish church, knowing very well that if the gospel obtained among the Jews their usurped abused power was at an end, raised all their forces against it, put it into an ill name, filled people's minds with prejudices against it, and so made the preachers and professors of it odious to the mob.
(2.)He encourages them to bear up under their trials, and to go on in their work, notwithstanding the opposition they would meet with.
[1.]God will bring glory both to himself and them out of their sufferings: "It shall turn to you for a testimony, Luk 21:13. Your being set up thus for a mark, and publicly persecuted, will make you the more taken notice of and your doctrine and miracles the more enquired into; your being brought before kings and rulers will give you an opportunity of preaching the gospel to them, who otherwise would never have come within hearing of it; your suffering such severe things, and being so hated by the worst of men, men of the most vicious lives, will be a testimony that you are good, else you would not have such bad men for your enemies; your courage, and cheerfulness, and constancy under your sufferings will be a testimony for you, that you believe what you preach, that you are supported by a divine power, and that the Spirit of God and glory rests upon you."
[2.]"God will stand by you, and own you, and assist you, in your trials; you are his advocates, and you shall be well furnished with instructions, Luk 21:14, Luk 21:15. Instead of setting your hearts on work to contrive an answer to informations, indictments, articles, accusations, and interrogatories, that will be exhibited against you in the ecclesiastical and civil courts, on the contrary, settle it in your hearts, impress it upon them, take pains with them to persuade them not to meditate before what you shall answer; do not depend upon your own wit and ingenuity, your own prudence and policy, and do not distrust or despair of the immediate and extraordinary aids of the divine grace. Think not to bring yourselves off in the cause of Christ as you would in a cause of your own, by your own parts and application, with the common assistance of divine Providence, but promise yourselves, for I promise you, the special assistance of divine grace: I will give you a mouth and wisdom." This proves Christ to be God; for it is God's prerogative to give wisdom, and he it is that made man's mouth. Note, First, A mouth and wisdom together completely fit a man both for services and sufferings; wisdom to know what to say, and a mouth wherewith to say it as it should be said. It is a great happiness to have both matter and words wherewith to honour God and do good; to have in the mind a storehouse well furnished with things new and old, and a door of utterance by which to bring them forth. Secondly, Those that plead Christ's cause may depend upon him to give them a mouth and wisdom, which way soever they are called to plead it, especially when they are brought before magistrates for his name's sake. It is not said that he will send an angel from heaven to answer for them, though he could do this, but that he will give them a mouth and wisdom to enable them to answer for themselves, which puts a greater honour upon them, which requires them to use the gifts and graces Christ furnishes them with, and redounds the more to the glory of God, who stills the enemy and the avenger out of the mouths of babes and sucklings. Thirdly, When Christ gives to his witnesses a mouth and wisdom, they are enabled to say that both for him and themselves which all their adversaries are not able to gainsay or resist, so that they are silenced, and put to confusion. This was remarkably fulfilled presently after the pouring out of the Spirit, by whom Christ gave his disciples this mouth and wisdom, when the apostles were brought before the priest sand rulers, and answered them so as to make them ashamed, Acts 4, 5, and Act 6:1-15.
[3.]"You shall suffer no real damage by all the hardships they shall put upon you (Luk 21:18): There shall not a hair of your head perish." Shall some of them lose their heads, and yet not lose a hair? It is a proverbial expression, denoting the greatest indemnity and security imaginable; it is frequently used both in the Old Testament and New, in that sense. Some think that it refers to the preservation of the lives of all the Christians that were among the Jews when they were cut off by the Romans; historians tell us that not one Christian perished in that desolation. Others reconcile it with the deaths of multitudes in the cause of Christ, and take it figuratively in the same sense that Christ saith, He that loseth his life for my sake shall find it. "Not a hair of your head shall perish but," First, "I will take cognizance of it." To this end he had said (Mat 10:30), The hairs of your head are all numbered; and an account is kept of them, so that none of them shall perish but he will miss it. Secondly, "It shall be upon a valuable consideration." We do not reckon that lost or perishing which is laid out for good purposes, and will turn to a good account. If we drop the body itself for Christ's name's sake, it does not perish, but is well bestowed. Thirdly, "It shall be abundantly recompensed; when you come to balance profit and loss, you will find that nothing has perished, but, on the contrary, that you have great gain in present comforts, especially in the joys of a life eternal;" so that though we may be losers for Christ we shall not, we cannot, be losers by him in the end.
[4.]"It is therefore your duty and interest, in the midst of your own sufferings and those of the nation, to maintain a holy sincerity and serenity of mind, which will keep you always easy (Luk 21:19): In your patience possess ye your souls; get and keep possession of your souls." Some read it as a promise, "You may or shall possess your souls." It comes all to one. Note, First, It is our duty and interest at all times, especially in perilous trying times, to secure the possession of our own souls; not only that they be not destroyed and lost for ever, but that they be not distempered now, nor our possession of them disturbed and interrupted. "Possess your souls, be your own men, keep up the authority and dominion of reason, and keep under the tumults of passion, that neither grief nor fear may tyrannize over you, nor turn you out of the possession and enjoyment of yourselves." In difficult times, when we can keep possession of nothing else, then let us make that sure which may be made sure, and keep possession of our souls. Secondly, It is by patience, Christian patience, that we keep possession of our own souls. "In suffering times, set patience upon the guard for the preserving of your souls; by it keep your souls composed and in a good frame, and keep out all those impressions which would ruffle you and put you out of temper."
Historical interpretation
Eight Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For that it is His doing that we conquer, and that we attain by the subduing of the adversary to the palm of the greatest contest, the Lord declares and teaches in His Gospel, saying, "But when they deliver you up, take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you." And again: "Settle it therefore in your hearts, not to meditate before what ye shall answer; for I will give you a month and wisdom, which your adversaries shall not be able to resist." In which, indeed, is both the great confidence of believers, and the gravest fault of the faithless, that they do not trust Him who promises to give His help to those who confess Him, and do not on the other hand fear Him who threatens eternal punishment to those who deny Him.
That injuries and penalties of persecutions are not to be feared by us, because greater is the Lord to protect than the devil to assault. John, in his epistle, proves this, saying: "Greater is He who is in you than he that is in the world." Also in the cxviith Psalm: "I will not fear what man can do unto me; the Lord is my helper." And again: "These in chariots, and those in horses; bat we will glory in the name of the Lord our God. They themselves are bound, and they have fallen; but we have risen up, and stand upright." And even more strongly the Holy Spirit, teaching and showing that the army of the devil is not to be feared, and that, if the foe should declare war against us, our hope consists rather in that war itself; and that by that conflict the righteous attain to the reward of the divine abode and eternal salvation,-lays down in the twenty-sixth Psalm, and says: "Though an host should be arrayed against me, my heart shall not fear; though war should rise up against me, in that will I put my hope. One hope have I sought of the Lord, this will I require; that I may dwell in the house of the Lord all the days of my life." Also in Exodus, the Holy Scripture declares that we are rather multiplied and increased by afflictions, saying: "And the more they afflicted them, so much the more they became greater, and waxed stronger." And in the Apocalypse, divine protection is promised to our sufferings. "Fear nothing of these things," it says, "which thou shalt suffer." Nor does any one else promise to us security and protection, than He who also speaks by Isaiah the prophet, saying: "Fear not; for I have redeemed thee, and called thee by thy name: thou art mine. And if thou passest through the water, I am with thee, and the rivers shall not overflow thee. And if thou passest through the fire, thou shalt not be burned, and the flame shall not burn thee; for I, the Lord thy God, the Holy One of Israel, am He who maketh thee safe." Who also promises in the Gospel that divine help shall not be wanting to God's servants in persecutions, saying: "But when they shall deliver you up, take no thought how or what ye shall speak. For it shall be given you in that hour what ye shall speak. For it is not ye who speak, but the Spirit of your Father who speaketh in you." And again: "Settle it in your hearts not to meditate before how to answer. For I will give you a mouth and wisdom, which your adversaries shall not be able to resist." As in Exodus God speaks to Moses when he delayed and trembled to go to the people, saying: "Who hath given a mouth to man? and who hath made the stammerer? and who the deaf man? and who the seeing, and the blind man? Have not I, the Lord God? And now go, and I will open thy mouth, and will instruct thee what thou shall say." Nor is it difficult for God to open the mouth of a man devoted to Himself, and to inspire constancy and confidence in speech to His confessor; since in the book of Numbers He made even a she-ass to speak against the prophet Balaam. Wherefore in persecutions let no one think what danger the devil is bringing in, but let him indeed consider what help God affords; nor let human mischief overpower the mind, but let divine protection strengthen the faith; since every one, according to the Lord's promises and the deservings of his faith, receives so much from God's help as he thinks that he receives. Nor is there anything which the Almighty is not able to grant, unless the failing faith. of the receiver be deficient and give way.
But let us consider the state of things at that time. While all men were suspected, kinsfolk were divided against one another, each differing from the other in religion; the gentile son stood up the betrayer of his believing parents, and of his believing son the unbelieving father became the determined accuser; no age was spared in the persecution of the faith; women were unprotected even by the natural weakness of their sex.
There are also other wars which the Christian wages, the struggles of different lusts, and the conflicts of the will; and domestic foes are far more dangerous than foreign.
Now in one place Christ speaks in His disciples, as here; in another, the Father; (Mat. 16:17) in another the Spirit of the Father speaketh. (Mat. 10:20.) These do not differ but agree together, In that one speaketh, three speak, for the voice of the Trinity is one.
Jesus gives them clear and evident signs of the time when the consummation of the world draws near. He says that there will be wars, turmoil, famines and epidemics everywhere. There will be terrors from heaven and great signs. As another Evangelist says, “All the stars shall fall, and the heaven be rolled up like a scroll, and its powers will be shaken.”In the middle of this, the Savior places what refers to the capture of Jerusalem. He mixes the accounts together in both parts of the narrative. Before all these things, he says, “They will lay their hands on you and persecute you, delivering you up to synagogues and to prisons and bringing you before kings and rulers for my name’s sake. This will be a witness to you.” Before the times of consummation, the land of the Jews was taken captive, and the Roman armies overran it. They burned the temple, overthrew their national government, and stopped the means for legal worship. They no longer had sacrifices, now that the temple was destroyed. The country of the Jews together with Jerusalem itself was totally laid waste. Before these things happened, they persecuted the blessed disciples. They imprisoned them and had a part in unendurable trials. They brought the disciples before judges and sent them to kings. Paul was sent to Rome to Caesar.…
Christ promises, however, that he will deliver them certainly and completely. He says that a hair of your head will not perish.
Or He says this, because before that Jerusalem should be taken by the Romans, the disciples, having suffered persecution from the Jews, were imprisoned and brought before rulers; Paul was sent to Rome to Cæsar, and stood before Festus and Agrippa.
It follows, And it shall turn to you for a testimony. In the Greek it is εἰς μαρτύριον, that is, for the glory of martyrdom.
(Hom. 35. in Evang.) Because the things which have been prophesied of arise not from the injustice of the inflictor of them, but from the deserts of the world which suffers them, the deeds or wicked men are foretold; as it is said, But before all these things, they shall lay their hands upon you: as if He says, First the hearts of men, afterwards the elements, shall be disturbed, that when the order of things is thrown into confusion, it may be plain from what retribution it arises. For although the end of the world depends upon its own appointed course, yet finding some more corrupt than others who shall rightly be overwhelmed in its fall, our Lord makes them known.
(ut sup.) Or, for a testimony, that is, against those who by persecuting you bring death upon themselves, or living do not imitate you, or themselves becoming hardened perish without excuse, from whom the elect take example that they may live. But as hearing so many terrible things the hearts of men may be troubled, He therefore adds for their consolation, Settle it therefore in your hearts, &c.
(ut sup.) As if the Lord said to His disciples, "Be not afraid, go forward to the battle, it is I that fight; you utter the words, I am He that speaketh."
(ut sup.) We are the more galled by the persecutions we suffer from those of whose dispositions we made sure, because together with the bodily pain, we are tormented by the bitter pangs of lost affection.
(ut sup.) But because of the hard things foretold concerning the affliction of death, there immediately follows a consolation, concerning the joy of the resurrection, when it is said, But there shall not an hair of your head perish. As though He said to the martyrs, Why fear ye for the perishing of that which when cut, pains, when that can not perish in you, which when cut gives no pain?
(Mor. 5. c. 16.) He who preserves patience in adversity, is thereby rendered proof against all affliction, and so by conquering himself, he gains the government of himself; as it follows, In your patience shall ye possess your souls. For what is it to possess your souls, but to live perfectly in all things, and sitting as it were upon the citadel of virtue to hold in subjection every motion of the mind?
(Hom. 35. in Ev.) By patience then we possess our souls, because when we are said to govern ourselves, we begin to possess that very thing which we are. But for this reason, the possession of the soul is laid in the virtue of patience, because patience is the root and guardian of all virtues. Now patience is to endure calmly the evils which are inflicted by others, and also to have no feeling of indignation against him who inflicts them.
But upon hearing so many terrors, the hearts of the weak could be disturbed, and therefore consolation is added when it is immediately subjoined: "Settle it therefore in your hearts not to premeditate how you will answer." As if He openly says to His weakening members: Do not be terrified, do not be afraid; you approach the contest, but I fight; you utter the words, but I am the one who speaks.
Therefore, set in your hearts not to meditate beforehand what you shall answer. For I will give you a mouth and wisdom, which all your adversaries shall not be able to resist or contradict. As if openly saying to his weakening members: Do not be terrified, do not fear. You go to battle, but I fight. You utter words, but I am the one who speaks.
Or else, There shall not perish a hair of the head of our Lord's Apostles, because not only the noble deeds and words of the Saints, but even the slightest thought shall meet with its deserving reward.
For because they were foolish and inexperienced, the Lord tells them this, that they might not be confounded when about to give account to the wise. And He adds the cause, For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay or resist. As if He said, Ye shall forthwith receive of me eloquence and wisdom, so that all your adversaries, were they gathered together in one, shall not be able to resist you, neither in wisdom, that is, the power of the understanding, nor in eloquence, that is, excellence of speech, for many men have often wisdom in their mind, but being easily provoked to their great disturbance, mar the whole when their time of speaking comes, But not such were the Apostles, for in both these gifts they were highly favoured.
Having in what has gone before dispelled the fear of inexperience, He goes on to warn them of another very certain event, which might agitate their minds, lest falling suddenly upon them, it should dismay them; for it follows, And ye shall be betrayed both by parents, and brethren, and kinsfolk, and some of you shall they cause to be put to death.
To all this He adds the hatred which they shall meet with from all men.
Continue studying Luke 21:14 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Luke 21:14 provides a pivotal instruction from Jesus to His disciples concerning the trials and persecutions they would inevitably face. It commands them to make a firm, internal decision not to pre-plan or rehearse their defense when brought before authorities, implying a profound reliance on divine provision for their testimony rather than human foresight or eloquence. This verse serves as a crucial bridge between the warning of impending tribulation and the promise of supernatural enablement.
Context
Literary Context
This verse is deeply embedded within Jesus' eschatological discourse, often referred to as the Olivet Discourse, recorded in Luke 21. Preceding this instruction, Jesus has just foretold the destruction of the Temple (Luke 21:5-6) and warned of global upheavals, wars, famines, pestilences, and terrifying signs from heaven (Luke 21:7-11). Immediately before Luke 21:14, Jesus explicitly states that His followers will be arrested, persecuted, delivered up to synagogues and prisons, and brought before kings and rulers for His name's sake (Luke 21:12). This persecution, however, is presented as an opportunity for testimony (Luke 21:13). Thus, Luke 21:14 directly addresses how believers are to respond in these specific moments of public trial, setting the stage for the divine promise of wisdom in Luke 21:15.
Historical & Cultural Context
The historical backdrop for Jesus' words includes the reality of Jewish and Roman legal systems. In both contexts, individuals brought before authorities were expected to present a defense. However, the early Christian movement, as seen in the book of Acts, frequently faced hostile interrogations, often without prior notice or opportunity for legal counsel. Believers would be brought before synagogues (Jewish religious courts), magistrates, and even emperors. The cultural expectation was to prepare a robust defense, but Jesus' instruction challenges this norm by redirecting their trust from human preparation to divine intervention. This was particularly counter-cultural in a society that valued rhetorical skill and legal acumen. Furthermore, the early church would soon experience intense persecution, first from Jewish authorities (e.g., the Sanhedrin) and later from the Roman Empire, making this instruction profoundly relevant and necessary for their survival and witness.
Key Themes
Luke 21:14 contributes significantly to several major themes within Luke's Gospel and the broader biblical narrative. Foremost is the theme of Divine Sovereignty and Provision in the face of human opposition. Jesus assures His disciples that God will not abandon them but will actively equip them for their witness. This ties into the theme of Trust and Dependence on God, urging believers to rely on supernatural wisdom rather than their own intellect or strategic planning. The verse also underscores the Role of the Holy Spirit in empowering believers for testimony, a theme that becomes central in the book of Acts as the Spirit enables the apostles to speak boldly before hostile councils (e.g., Acts 4:8-13). Finally, it highlights the Nature of Christian Witness, which is not merely human argumentation but a Spirit-empowered declaration of truth, even in the most challenging circumstances.
Exposition and Analysis
Key Word Analysis
This verb, G5087, means "to place (in the widest application, literally and figuratively; properly, in a passive or horizontal posture), to appoint, purpose, put, set, sink down." In this context, "settle it" signifies a deliberate, firm, and resolute decision of the will. It's not a casual thought or a fleeting intention, but a deep, internal resolve to commit to a particular course of action or mindset. The implication is to "put it down" or "lay it down" in your heart as a fixed principle.
Derived from a primary word (Latin cor), refers to "the heart, i.e. (figuratively) the thoughts or feelings (mind); also (by analogy) the middle." In biblical anthropology, the "heart" is not merely the emotional center but the core of one's being – encompassing intellect, will, emotions, and moral character. To "settle it in your hearts" means to make this decision at the deepest level of one's inner person, affecting one's entire disposition and approach.
A compound of pró (before) and meletáō (to care for, practice, meditate), means "to premeditate," "to prepare beforehand by meditation or study," or "to pre-arrange a defense." Jesus' command "not to meditate before" directly prohibits the act of anxiously rehearsing or meticulously planning what one will say in a defensive posture. It's a call to abandon human strategizing in favor of divine spontaneity.
Verse Breakdown
"Settle it therefore in your hearts,"
This opening clause is an imperative command, urging the disciples to make a conscious, firm decision within their innermost being. The "therefore" (G3767, oûn) connects this command directly to the preceding warnings of persecution. Given the inevitability of trials, the proper response is an internal resolve, a deep-seated conviction that will guide their actions. This "settling" is an act of the will, a deliberate choice to adopt a specific mindset.
"not to meditate before"
This is the negative injunction, specifying what the disciples are not to do. The verb "meditate before" implies pre-planning, rehearsing, or anxiously preparing a defense. It speaks to the human tendency to rely on one's own cleverness, rhetorical skill, or foresight when facing a challenging situation, especially a legal or confrontational one. Jesus forbids this anxious, self-reliant preparation.
"what ye shall answer:"
This final phrase clarifies the object of their potential premeditation—their defense or response when interrogated. The Greek word for "answer" (G626, apologéomai) specifically refers to giving an account or making a legal defense. The disciples are not to worry about crafting the perfect argument or finding the right words, because the divine promise in the following verse (Luke 21:15) will ensure they are supernaturally equipped.
Literary Devices
The verse employs several literary devices to convey its powerful message. The primary device is Imperative Mood: "Settle it" is a direct command, emphasizing the urgency and non-negotiable nature of Jesus' instruction. This is coupled with a Negative Command: "not to meditate before," which explicitly prohibits a specific action, highlighting the contrast between human preparation and divine provision. Metonymy is present in the phrase "in your hearts," where "hearts" (G2588, kardía) represents the entire inner person—the mind, will, and emotions—rather than just the physical organ. This emphasizes that the decision must be a deep, internal conviction, not a superficial agreement. Finally, there is an implied Antithesis or Contrast between human anxiety and preparation ("not to meditate before") and the divine wisdom and words that will be given (as explicitly stated in the subsequent verse, Luke 21:15).
Theological and Thematic Connections
Luke 21:14 stands as a profound theological statement on divine enablement and the nature of Spirit-led testimony. It teaches that in moments of extreme pressure and public scrutiny, believers are not to rely on their own intellectual prowess or rhetorical skill, but on the supernatural provision of God. This instruction underscores the principle that God's power is made perfect in weakness, transforming potentially terrifying confrontations into opportunities for His glory. It shifts the focus from human performance to divine faithfulness, ensuring that the message proclaimed is truly God's, not merely human wisdom. This principle is foundational for understanding the early church's boldness and effectiveness in the face of intense persecution.
Reflection and Application
Luke 21:14 offers timeless guidance for believers navigating a world often hostile to the Gospel. It calls us to cultivate a deep, settled trust in God's faithfulness, particularly when faced with situations that demand a defense of our faith or values. This isn't an excuse for ignorance or apathy, but a profound invitation to surrender our anxieties about performance and outcome to the Lord. Whether we are facing direct persecution, difficult conversations about our beliefs, or simply everyday challenges that test our resolve, this verse encourages us to release the burden of pre-planning the perfect response. Instead, we are to rely on the Holy Spirit to provide the right words, wisdom, and courage in the moment, transforming our human weakness into a conduit for divine power and testimony. It fosters an inner peace that transcends external pressures, allowing us to be authentic witnesses to Christ.
Questions for Reflection
FAQ
Does "not to meditate before" mean believers should never prepare for teaching or sharing their faith?
No, this verse does not prohibit diligent study, theological preparation, or thoughtful articulation of one's faith in general contexts. The specific context of Luke 21:14 is one of immediate, unexpected, and hostile interrogation before authorities, where one's life or freedom might be at stake. In such high-pressure, confrontational scenarios, Jesus instructs His disciples not to be consumed by anxious, human-driven premeditation of their defense. Instead, they are to trust that the Holy Spirit will providentially provide the necessary words and wisdom in that precise moment. This is distinct from the regular, disciplined study of Scripture and theological reflection that is essential for effective teaching and discipleship (e.g., 2 Timothy 2:15). The emphasis is on releasing anxious self-reliance in moments of crisis, not on neglecting spiritual growth or preparation for ministry.
Christ-Centered Fulfillment
Luke 21:14 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the supreme example of one who, when facing His own trials and interrogations, perfectly embodied this principle of settled trust and reliance on the Father. Though He could have summoned legions of angels (Matthew 26:53), Jesus chose silence before His accusers (Matthew 27:12-14), speaking only when it glorified the Father or declared truth. His entire life was a testament to living in complete dependence on God, culminating in His obedient sacrifice on the cross. Furthermore, the promise of divine wisdom and words in the subsequent verse (Luke 21:15) is directly linked to Christ's post-resurrection ministry. It is the ascended Christ who sends the Holy Spirit (John 14:26), the very Spirit who empowers believers to speak boldly and wisely in times of persecution, just as He empowered Peter and John before the Sanhedrin (Acts 4:8-13). Thus, this verse is not merely a command but a promise rooted in Christ's finished work and His ongoing intercession for His people, ensuring that His followers can bear witness to Him with supernatural enablement, reflecting His own perfect reliance on the Father.