Luke 21:37 - Printer Friendly

ESV: And every day he was teaching in the temple, but at night he went out and lodged on the mount called Olivet.

NIV: Each day Jesus was teaching at the temple, and each evening he went out to spend the night on the hill called the Mount of Olives,

NASB: Now during the day He was teaching in the temple, but at evening He would go out and spend the night on the mountain that is called Olivet.

CSB: During the day, he was teaching in the temple, but in the evening he would go out and spend the night on what is called the Mount of Olives.

NLT: Every day Jesus went to the Temple to teach, and each evening he returned to spend the night on the Mount of Olives.

KJV: And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives.

NKJV: And in the daytime He was teaching in the temple, but at night He went out and stayed on the mountain called Olivet.

Luke presents Jesus' schedule as an interlude between sections sometimes labeled as the "presentation of Jesus in Jerusalem" (Luke 19:28—21:36) and His arrest, abuse, and crucifixion, referred to as the "passion" (Luke 22—23). From the time Jesus arrives near Jerusalem until His arrest, He goes to the temple courtyard to teach, then retires to the Mount of Olives. Each morning, the people greet Him, curious about what He has to say and eager to watch Him destroy the arguments of the religious leaders (Luke 20). This aside contrasts the people's adoration of Jesus against the leaders' plan to kill Him (Luke 21:38; 22:2). It also gives context to Judas' betrayal at night on the Mount of Olives (Luke 22:47–48) and the leaders' incredible hypocrisy. Jesus has taught in public every day of the last week; if He has legitimately broken the law, why would they come in the dead of night, with secrecy, to take Him in?

Luke includes similar asides in Luke 4:14–15, 19:47–48, and 20:1. In the book of Acts, he uses them to give snippets of background information that will come up later. They include the generosity of the young church (Acts 2:42–47), the introductions of Barnabas and Apollos (Acts 4:32–37; 18:24–28), the conversion of many of the priests (Acts 6:7); Paul's persecution of the church (Acts 8:1–3); and Agabus' prophecy about the famine in Judea (Acts 11:27–30).

Luke 21:37–38 is the end of Jesus' presentation as the Messiah in Jerusalem (Luke 19:28—21:38). It is a call-back to Luke 19:47–48; the chief priests, scribes, and "principal men" want to destroy Jesus, but they can't. During the day He is surrounded by people and at night He is hidden in darkness on the Mount of Olives. Luke 22:1–6 repeats their frustration and provides a solution: Judas will lead them to Jesus in the dark. This transition is unique to Luke.

Luke 21 records the last of Jesus' teachings before the Last Supper, His arrest, and His crucifixion. Luke 21:1–4 fits well with the themes of Luke 19:28—20:47. Luke 21:5–11 describes how false messiahs, war, and natural disasters will become normal. Luke 21:12–24 prophesies challenges prior to the destruction of Jerusalem in AD 70. Luke 21:25–28 moves to the tribulation. Luke 21:29–36 is Jesus' instructions about the disciples' lives and ministries with respect to the delayed kingdom. Luke 21:37–38 is a note about Jesus' schedule in the days between the triumphal entry and His arrest.

Luke 21 finishes the presentation of Jesus in Jerusalem as the Messiah of the Jews. This lays a foundation for the Passion Narrative: the final days before Jesus is crucified. Luke 19:28—20:47 covered most of the discussions about His authority which are completed with His words about the widow's sacrificial offering (Luke 21:1–4). The rest of the chapter records His warnings to the disciples about the violence they, the temple, Jerusalem, and the world will face between His ascension and His return. Matthew 24 and Mark 12:41—13:37 cover the same material.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.