vv 1-4 A widow's gift. Was Jesus resting after the controversies with religious leaders? Offerings for the Temple treasury were made in the Women's court, so named because women were allowed to enter the Temple thus far. Money was thrown into thirteen trumpet shaped offertory boxes. Each box was labelled according to how the money offered would be used. Affluent people threw in large sums of money that they were able to afford comfortably. Then a destitute woman, a poor (penichra) widow with none to support her, went quietly to the trumpets to throw in all that she had, two tiny coins. It is fascinating how Jesus noticed the spiritual qualities of women during the course of His ministry. The New Bible Dictionary, (1962) equates one of the copper coins (lepta) with a tenth of an old English penny (or an eighth of an American cent). It is supposed that this is the lowest value offering permitted. Yet Jesus insisted that this was the most generous gift ‑ it was a big sacrifice and needed a tremendous effort, giving all she had in this world. It contrasted with the 'pretence' piety of the religious rich. Jesus saw the sacrifice and the spirit in which the lady made her offering

vv 5-24 Is the remainder of the chapter controversial? Does it contrast to the many records of Jesus' compassionate concern for the less fortunate? Verse 7 provides reasons for Jesus' discussion of the great crises in human history. The disciples were admiring the wonderful Temple buildings and Jesus told them about the destruction of the Temple. Is Luke's account clearer because there is less detail. The disciples asked when this would happen to the Temple. Mark too writes of the one simple question although he tells us that it was asked by Peter, James, John and Andrew privately. Matthew (chapter 24) is rather more complex ‑ there the questioners link the destruction of the Temple with Jesus' Second Advent and the end of the 'Age'. Was this a discussion of one single occasion or were there several such occasions? Does Luke's record tell us the answer to all the questions in Matthew's Gospel? It appears more precise in separating the events around AD70 (v.25) from those concerning the end of the age and the return of Jesus.

Does the prophecy that Jerusalem would be trodden down by the Gentiles over a period of time after the destruction of the city, show that Christ did not return in AD 70 as some believe?

How important are the several warnings that Jesus gave about deception in this chapter? Certainly He did not satisfy idle curiosity and Acts 1. 7 contains a strong warning "It is not for you to know the times and dates the Father has set by his own authority" (NIV) and this matches Matt.24.36.

The prediction of wars, earthquakes, famines and diseases would be quite terrifying to those who did not know the reason or the ultimate triumph. Does history record such events at any particular point in the last two millennia particularly around AD 70 and in the Twentieth century? How would Jesus' followers distinguish normal from abnormal?

How does Ghengis Khan differ from the Roman Caesars or the 'Black Death' from the great plagues? How have the events during the last 500 and 1000 years differed from today? Those who would understand these verses must be careful objective observers of what is happening in the world today. It is easy to see these events happening in our own time and be ignorant of what has happened in history. Students need to be very familiar with the appropriate prophecies (eg The Day of the Lord, Isaiah 13; Joel 2; Amos 5). Parts of Jesus' discourse here must refer to the First Century; but some sections must refer to a much later period when Messiah would return. These passages have given students of prophecy plenty of scope for interpretation. Most important are the warnings of sufferings and hopes of future glory given by these verses. As Barclay says, Jesus' disciples could be sure that He would always be with them through the worst of the storms and they could depend on Him to bring them safely through whatever the trouble.

As with so much that is in the Bible we need to be clear how the Scripture being considered should be interpreted, literally or symbolically and is the suffering spiritual and physical.

Geldenhuys suggests, the events in AD70 foreshadows what is to happen at the end of the age ‑ certainly with respect to persecution by Nero of the Church. Many Jewish Christians did flee from Jerusalem to the trans-Jordan town of Pella. They were the first ones permitted back to re-populate the city.

Critical scholars have tried to explain the prediction of events leading up to the Romans' crushing Jewish resistance, but Jesus' words have been fulfilled so accurately that there is no point in explaining them away. Josephus' record of the Jewish wars is worthy of examination. Campbell Morgan has shown that the events which Jesus describes later in the prophecy could not possibly have been fulfilled either at 66-70 AD or during the age that followed.

The parabolic picture of the fig tree putting forth its leaves has been an interesting point of contention as to its relevance to the Jewish awakening before the end of the age. The words "and all the trees" cause some commentators to believe that this is not a reference to the Jewish people's return to their own land.

If Christians make the contention too sharp over Jesus' prophetical utterances they lose the benefit of His warnings and His expressed desire that "they all may be one as we are one"

DN