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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 13:31–35.
Here is, I. A suggestion to Christ of his danger from Herod, now that he was in Galilee, within Herod's jurisdiction (Luk 13:31): Certain of the Pharisees (for there were those of that sect dispersed all the nation over) came to Christ, pretending friendship and a concern for his safety, and said, Get thee out of this country, and depart hence, for otherwise Herod will kill thee, as he did John. Some think that these Pharisees had no ground at all for this, that Herod had not given out any words to this purport, but that they framed this lie, to drive him out of Galilee, where he had a great and growing interest, and to drive him into Judea, where they knew there were those that really sought his life. But, Christ's answer being directed to Herod himself, it should seem that the Pharisees had ground for what they said, and that Herod was enraged against Christ, and designed him a mischief, for the honourable testimony he had borne to John Baptist, and to the doctrine of repentance which John preached. Herod was willing to get rid of Christ out of his dominions; and, when he durst not put him to death, he hoped to frighten him away by sending him this threatening message.
II.His defiance of Herod's rage and the Pharisees' too; he fears neither the one nor the other:
Go you, and tell that fox so, Luk 13:32. In calling him a fox, he gives him his true character; for he was subtle as a fox, noted for his craft, and treachery, and baseness, and preying (as they say of a fox) furthest from his own den. And, though it is a black and ugly character, yet it did not ill become Christ to give it to him, nor was it in him a violation of that law, Thou shalt not speak evil of the ruler of thy people. For Christ was a prophet, and prophets always had a liberty of speech in reproving princes and great men. Nay, Christ was more than a prophet, he was a king, he was King of kings, and the greatest of men were accountable to him, and therefore it became him to call this proud king by his own name; but it is not to be drawn into an example by us. "Go, and tell that fox, yea, and this fox too" (for so it is in the original, tē alōpeki tautē); "that Pharisee, whoever he is, that whispers this in my ear, let him know that I do not fear him, nor regard his menaces. For," 1. "I know that I must die, and must die shortly; I expect it, and count upon it, the third day," that is, "very shortly; my hour is at hand." Note, It will help us very much above the fear of death, and of them that have the power of death, to make death familiar to us, to expect it, think of it, and converse with it, and see it at the door. "If Herod should kill me, he will not surprise me." 2. "I know that death will be not only no prejudice to me, but that it will be my preferment; and therefore tell him I do not fear him; when I die, I shall be perfected. I shall then have finished the hardest part of my undertaking; I shall have completed my business;" teleioumai - I shall be consecrated. When Christ dies, he is said to have sanctified himself; he consecrated himself to his priestly office with his own blood. 3. "I know that neither he nor any one else can kill me till I have done my work. Go, and tell him that I value not his impotent rage. I will cast out devils, and do cures, today and tomorrow," that is, "now and for some little space of time yet to come, in spite of him and all his threats. I must walk, I must go on in my intended journey, and it is not in his power to hinder me. I must go about, as I do, preaching and healing, today, and tomorrow, and the day following." Note, It is good for us to look upon the time we have before us as but a little, two or three days perhaps may be the utmost, that we may thereby be quickened to do the work of the day in its day. And it is a comfort to us, in reference to the power and malice of our enemies, that they can have no power to take us off as long as God has any work for us to do. The witnesses were not slain till they had finished their testimony. 4. "I know that Herod can do me no harm, not only because my time is not yet come, but because the place appointed for my death is Jerusalem, which is not within his jurisdiction: It cannot be that a prophet perish out of Jerusalem," that is, "any where but at Jerusalem." If a true prophet was put to death, he was prosecuted as a false prophet. Now none undertook to try prophets, and to judge concerning them, but the great sanhedrim, which always sat at Jerusalem; it was a cause which the inferior courts did not take cognizance of, and therefore, if a prophet be put to death, it must be at Jerusalem.
III.His lamentation for Jerusalem, and his denunciation of wrath against that city, Luk 13:34, Luk 13:35.
This we had Mat 23:37-39. Perhaps this was not said now in Galilee, but the evangelist, not designing to bring it in in its proper place, inserts it here, upon occasion of Christ's mentioning his being put to death at Jerusalem.
Note, 1. The wickedness of persons and places that more eminently than others profess religion and relation to God is in a particular manner provoking and grieving to the Lord Jesus. How pathetically does he speak of the sin and ruin of that holy city! O Jerusalem! Jerusalem! 2. Those that enjoy great plenty of the means of grace, if they are not profited by them, are often prejudiced against them. They that would not hearken to the prophets, nor welcome those whom God had sent to them, killed them, and stoned them. If men's corruptions are not conquered, they are provoked. 3. Jesus Christ has shown himself willing, freely willing, to receive and entertain poor souls that come to him, and put themselves under his protection: How often would I have gathered thy children together, as a hen gathereth her brood under her wings, with such care and tenderness! 4. The reason why sinners are not protected and provided for by the Lord Jesus, as the chickens are by the hen, is because they will not: I would, I often would, and ye would not. Christ's willingness aggravates sinners' unwillingness, and leaves their blood upon their own heads. 5. The house that Christ leaves is left desolate. The temple, though richly adorned, though greatly frequented, is yet desolate if Christ has deserted it. He leaves it to them; they had made an idol of it, and let them take it to themselves, and make their best of it, Christ will trouble it no more. 6. Christ justly withdraws from those that drive him from them. They would not be gathered by him, and therefore, saith he, "You shall not see me, you shall not hear me, any more," as Moses said to Pharaoh, when he forbade him his presence, Exo 10:28, Exo 10:29. 7. The judgment of the great day will effectually convince unbelievers that would not now be convinced: "Then you will say, Blessed is he that cometh," that is, "you will be glad to be among those that say so, and will not see me to be the Messiah till then when it is too late."
Historical interpretation
Nine Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(in Esaiam c. 16. §. 301.) He compared also the sons of Jerusalem to birds in the net, as if He said, Birds who are used to fly in the air are caught by the treacherous devices of the catchers, but thou shalt be as a chicken in want of another's protection; when thy mother then has fled away, thou art taken from thy nest as too weak to defend thyself, too feeble to fly; as it follows, Behold, your house is left unto you desolate.
(de Cons. Ev. lib. 2. c. 72.) There seems nothing opposed to St. Luke's narrative, in what the multitudes said when our Lord came to Jerusalem, Blessed is he who cometh in the name of the Lord, (Mat. 21:9.) for He had not as yet come thither, nor had this yet been spoken.
(de Cons. Ev. ubi sup.) But as Luke does not say to what place our Lord went from thence, so that He should not come except at that time, (for when this was spoken He was journeying onward until He should come to Jerusalem,) He means therefore to refer to that coming of His, when He should appear in glory.
(ubi sup.) Luke must be understood then as wishing to anticipate here, before his narrative brought our Lord to Jerusalem, or to make Him when approaching the same city, give an answer to those who told Him to beware of Herod, like to that which Matthew says He gave when He had already reached Jerusalem.
For our Lord had departed from Jerusalem, as it were abandoning those who were unworthy of His presence, and afterwards returned to Jerusalem, having performed many miracles, when that crowd meets Him, saying, Osanna to the Son of David, blessed is he that cometh in the name of the Lord.
"And I tell you," he says, "you will not see me until you say, 'Blessed is he that comes in the name of the Lord.' " What does this mean? The Lord withdrew from Jerusalem and left as unworthy of his presence those who said, "Get away from here." And after he had walked about Judea and saved many and performed miracles which no words can adequately describe, he returned again to Jerusalem. It was then that he sat upon a colt of a donkey, while vast multitudes and young children, holding up branches of palm trees, went before him, praising him and saying, "Hosanna to the Son of David. Blessed is he who comes in the name of the Lord." Having left them, therefore, as being unworthy, he says that when the time of his passion has arrived, he will then barely be seen by them. Then again he went up to Jerusalem and entered amidst praises, and at that very time endured his saving passion in our behalf, that by suffering he might save and renew to incorruption the inhabitants of the earth. God the Father has saved us by Christ.
He shows that Jerusalem is guilty of the blood of many saints, declaring that it is not possible for a prophet to perish away from it. From this it follows that its people were about to fall from being members of God's spiritual family, that they were about to be rejected from the hope of the saints and entirely deprived of the inheritance of those blessings which are in store for those who have been saved by faith. He showed them that they were forgetful of God's gifts, and stubborn, and slothful to everything that might have profited them, saying, "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! Behold, your house is forsaken." He taught them through the most wise Moses, and ordained for them the law to direct them in their conduct, and to be their ruler and guide in a life worthy of admiration. Though this law was but as yet in shadows, it nevertheless possessed the type of the true worship. He admonished them by the holy prophets. He would have had them under his wings, that is, under the protection of his power, but they lost the valuable blessings by being disposed to evil, ungrateful and scornful.
Because of his wiles and stratagems He calls Herod a fox, which is an animal full of craft, concealing itself in a ditch because of snares, having a noisome smell, never walking in straight paths, all which things belong to heretics, of whom Herod is a type, who endeavours to destroy Christ (that is, the humility of the Christian faith) in the hearts of believers.
In calling upon Jerusalem, He addresses not the stones and buildings of the city, but the dwellers therein, and He weeps over it with the affection of a father.
Now He who aptly had called Herod a fox, who was plotting His death, compares Himself to a bird, for foxes are ever lying in wait for birds.
The city itself which He had called the nest, He now calls the house of the Jews; for when our Lord was slain, the Romans came, and plundering it as a deserted nest, took away both their place, nation, and kingdom.
Ye shall not see, that is, unless ye have worked repentance, and confessed Me to be the Son of the Father Almighty, ye shall not see My face at the second coming.
But I say unto you, you will not see me until the time comes when you say, “Blessed is he who comes in the name of the Lord.” The crowd indeed said this to the Lord coming to Jerusalem, but since Luke does not state that the Lord departed from here to not come except at the time when that would be said (for he continues on his journey until he reaches Jerusalem), it must certainly be understood mystically, that is, about that coming of his in which he will come in glory, especially since Matthew testifies that the Lord said this after the crowd's praises were sung to him. Otherwise, what he says, this is: Unless you repent and confess that I am he of whom the prophets sang, the son of the almighty Father, you shall not see my face. The Jews have been given the time for repentance; let them confess the blessed one who comes in the name of the Lord, and they will see the face of Christ.
Behold, your house is left to you desolate. The same city which he had called his nest, he now calls the house of the Jews. Which, not undeservedly, is left to its own dominion, stripped of the Lord’s help, because it not only despised being protected by that almighty bird—which Matthew names a hen under its wings—but also handed over that same bird, who wished to protect it, to be devoured by foxes, that is, to be crucified by Herod and Pilate. Without delay, the realm of those same foxes, that is, the kingdom of the earth, is given to plunder. For after the Lord was killed, the Romans came, and like stripping an empty nest, took their place, people, and kingdom.
As if He says, What think ye of My death? Behold, a little while, and it will come to pass. But by the words, To day and to morrow, are signified many days; as we also are wont to say in common conversation, "To day and to morrow such a thing takes place," not that it happens in that interval of time. And to explain more clearly the words of the Gospel, you must not understand them to be, I must walk to day and to morrow, but place a stop after to day and to morrow, then add, and walk on the day following, as frequently in reckoning we are accustomed to say, "The Lord's day and the day after, and on the third I will go out," as if by reckoning two, to denote the third. So also our Lord speaks as if calculating, I must do so to day, and so to morrow, and then afterward on the third day I must go to Jerusalem.
But because they said unto Him, Depart from hence, for Herod seeks to kill thee, speaking in Galilee where Herod reigned, He shows that not in Galilee, but in Jerusalem it had been fore-ordained that He should suffer. Hence it follows, For it can not be that a prophet perish out of Jerusalem. When thou hearest, It can not be (or it is not fitting) that a prophet should perish out of Jerusalem, think not that any violent constraint was imposed upon the Jews, but He says this seasonably with reference to their eager desire after blood; just as if any one seeing a most savage robber, should say, the road on which this robber lurks can not be without bloodshed to travellers. So also no where else but in the abode of robbers must the Lord of the prophets perish. For accustomed to the blood of His prophets, they will also kill the Lord; as it follows, O Jerusalem, Jerusalem, which killest the prophets.
Or your house, (that is, temple,) as if He says, As long as there was virtue in you, it was my temple, but after that you made it a den of thieves, it was no more my house but yours. Or by house He meant the whole Jewish nation, according to the Psalm, O house of Jacob, bless ye the Lord, (Psalm 135:20.) by which he shows that it was He Himself who governed them, and took them out of the hand of their enemies. It follows, And verily I say unto you, &c.
For then also will they unwillingly confess Him to be their Lord and Saviour, when there shall be no departure hence. But in saying, Ye shall not see me until he shall come, &c. does not signify that present hour, but the time of His cross; as if He says, When ye have crucified Me, ye shall no more see Me until I come again.
(Severus.) But the repetition of the name also shows the rebuke to be severe. For she who knew God, how does she persecute God's ministers?
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Summary
Luke 13:35 concludes Jesus' profound lament over Jerusalem, serving as a solemn prophetic declaration of the impending desolation of the city and the Jewish nation due to their rejection of Him as the Messiah. It simultaneously offers a glimpse of future hope, foretelling a time when Israel will genuinely recognize and welcome Him with the messianic acclamation, "Blessed is he that cometh in the name of the Lord."
Context
Literary Context
This verse is the climactic conclusion of Jesus' poignant lament over Jerusalem, a passage also paralleled in Matthew 23:37-39. Immediately preceding this lament, Jesus has been teaching about the urgency of repentance, the narrow gate to salvation (Luke 13:24), and the judgment that awaits those who fail to recognize God's appointed time of visitation. His lament underscores the deep sorrow He feels for the city's spiritual blindness and its impending doom, framing His final departure from Jerusalem before His passion with a powerful, sorrowful prophecy.
Historical & Cultural Context
Jesus' words are deeply rooted in the historical and cultural realities of first-century Judaism. Jerusalem was the spiritual and political heart of the Jewish nation, housing the revered Temple, the center of their worship and identity. The phrase "your house" would immediately evoke images of the Temple and, by extension, the entire nation of Israel. The Jewish people were under Roman occupation, yet they held fervent messianic expectations for a political deliverer. Jesus, however, presented a spiritual kingdom, which many, particularly the religious leaders, failed to grasp or accept. The prophecy of desolation would tragically be fulfilled in 70 AD with the Roman destruction of Jerusalem and the Temple, a cataclysmic event that fundamentally reshaped Jewish history.
Key Themes
Luke 13:35 contributes to several overarching themes in Luke's Gospel and the broader biblical narrative. It highlights the theme of Divine Judgment and Consequences of Rejection, demonstrating that God's patience has limits and that rejecting His Son leads to severe repercussions. It also underscores Prophetic Fulfillment, as Jesus' words accurately foretold future events. Furthermore, the verse introduces the theme of Future Hope and Restoration, particularly for Israel, suggesting that despite immediate judgment, there will be a future time of national repentance and recognition of the Messiah, echoing the hope found in passages like Romans 11:25-27.
Exposition and Analysis
Key Word Analysis
This term (G2048) conveys a strong sense of being abandoned, deserted, or laid waste. While it can describe a physical wilderness, here it signifies not only the impending physical destruction of Jerusalem and its Temple but also a spiritual emptiness and the withdrawal of God's protective presence and blessing due to Israel's unbelief and rejection of their Messiah.
The verb (G1492) means "to see" literally or figuratively, and by implication, "to know" or "perceive." In this context, "Ye shall not see me" implies a cessation of Jesus' physical presence among them and a spiritual blindness that prevents them from recognizing Him as the Messiah, until a future, transformative moment of national recognition.
This primary verb (G2064) means "to come or go" in a variety of applications. In the phrase "Blessed is he that cometh in the name of the Lord," it refers to the Messiah, the one who comes with divine authority and commission. It points to both Jesus' first coming, when He was rejected, and His future return, when He will be welcomed.
Verse Breakdown
"Behold, your house is left unto you desolate:"
This opening clause is a stark prophetic declaration. "Behold" (G2400, idoú') calls for immediate attention to the gravity of the statement. "Your house" (G3624, oîkos') primarily refers to the Temple in Jerusalem, the spiritual heart of Israel, but also extends to the city itself and, by extension, the nation. "Is left unto you desolate" (G863, aphíēmi' and G2048, érēmos') signifies a divine abandonment and the impending ruin of Jerusalem, which would culminate in the Temple's destruction in 70 AD. It implies a withdrawal of God's favor and protection due to the nation's rejection of His Son.
"and verily I say unto you, Ye shall not see me,"
This segment emphasizes the certainty of Jesus' departure and the spiritual separation that would ensue. "Verily" (G281, amḗn') underscores the truth and solemnity of Jesus' words. "Ye shall not see me" (G1492, eídō' and G3364, ou mḗ' for a strong negative) indicates that Jesus' physical presence would be removed from them, and more profoundly, they would remain spiritually blind to His identity as Messiah. This period of spiritual blindness and physical absence would persist.
"until [the time] come when ye shall say, Blessed [is] he that cometh in the name of the Lord."
This final clause introduces a future hope and a condition for Jesus' return. "Until [the time] come" (G2193, héōs' and G2240, hḗkō') points to a specific, divinely appointed future moment. The phrase "Blessed is he that cometh in the name of the Lord" (G2127, eulogéō' and G2064, érchomai' and G3686, ónoma' and G2962, kýrios') is a direct quotation from Psalm 118:26, a messianic psalm. While this was shouted by the crowds during Jesus' Triumphal Entry, here it signifies a future, genuine, and national acknowledgment of Him as the Messiah, indicating that His return is contingent upon Israel's collective repentance and welcome.
Literary Devices
Luke 13:35 is rich with literary devices that amplify its profound message. The most prominent is Prophecy, as Jesus foretells the future desolation of Jerusalem and the Temple, which was tragically fulfilled in 70 AD. This prophetic declaration is delivered with a tone of Lament, reflecting Jesus' deep sorrow and compassion for the city He loves, despite its impending judgment. The phrase "your house" functions as Symbolism, representing not just the physical Temple but also the entire nation of Israel and its spiritual identity. The verse also employs Allusion, directly quoting Psalm 118:26, a key messianic passage that highlights the paradox of the rejected stone becoming the cornerstone, and foreshadows a future time of acceptance. The strong double negative "Ye shall not see me" (οὐ μὴ ἴδητέ με) is a form of Emphatic Negation, underscoring the absolute certainty of His absence until the specified condition is met.
Theological and Thematic Connections
Luke 13:35 encapsulates profound theological truths regarding God's justice, His covenant relationship with Israel, and the ultimate triumph of His redemptive plan. It reveals that rejection of God's appointed messenger leads to severe consequences, yet it simultaneously holds open the door for future repentance and restoration. The "desolation" signifies a period of divine discipline and the temporary withdrawal of God's manifest presence from a people who refused to recognize their "time of visitation" (Luke 19:44). However, the conditional "until" clause points to God's enduring faithfulness to His covenant promises, indicating that Israel's rejection is not final but will one day give way to a national spiritual awakening and recognition of their Messiah.
Reflection and Application
Luke 13:35 serves as a potent reminder of the critical importance of recognizing and responding to God's presence and truth in our lives. Just as Jerusalem faced desolation for failing to welcome its Messiah, individuals and communities today risk spiritual barrenness and separation from God if they refuse to embrace the truth of Christ. This verse calls us to cultivate spiritual discernment, to actively seek and understand God's will, and to humbly submit to His authority. It challenges any complacency or stubbornness that might prevent us from receiving the Lord. Furthermore, the future hope embedded in the verse encourages believers to live with anticipation for Christ's return, knowing that He will ultimately be universally acknowledged. This anticipation should fuel our mission to share the gospel, preparing others to welcome Him when He comes again. We are called to be vigilant, to heed spiritual warnings, and to live in a posture of readiness and obedience, ensuring that our "house" is not found desolate, but rather filled with the presence and praise of the Lord.
Questions for Reflection
FAQ
What does "your house is left unto you desolate" specifically refer to?
The phrase "your house" primarily refers to the Temple in Jerusalem, which was the spiritual and national center for the Jewish people. By extension, it also encompasses the city of Jerusalem and the nation of Israel as a whole. The declaration that it is "left unto you desolate" is a prophetic judgment signifying God's withdrawal of His protective presence and blessing due to Israel's rejection of Jesus as their Messiah. This prophecy was tragically fulfilled in 70 AD when the Roman army destroyed Jerusalem and the Temple, leaving it in ruins. It speaks to both physical destruction and a profound spiritual abandonment.
When will the Jewish people say, "Blessed is he that cometh in the name of the Lord," as Jesus predicted?
Jesus' prediction points to a future, genuine, and national acknowledgment of Him as the Messiah by the Jewish people. While crowds shouted this phrase during His Triumphal Entry (Luke 19:38), Jesus implies a deeper, collective spiritual recognition that has not yet occurred on a national scale. Many biblical scholars believe this will happen during the end times, particularly at His Second Coming, when Israel will look upon Him whom they have pierced and mourn for Him (Zechariah 12:10). This future repentance and recognition will usher in a period of restoration for Israel, as described in passages like Romans 11:26.
Christ-Centered Fulfillment
Luke 13:35 finds its profound Christ-centered fulfillment in the person and work of Jesus as the rejected Messiah who will ultimately be received. Jesus, the Son of God, came to His own, yet His own did not receive Him (John 1:11). His lament over Jerusalem encapsulates the heart of God, grieving over humanity's persistent rebellion and spiritual blindness. The declaration of "desolation" foreshadows the consequences of rejecting the very Lamb of God who takes away the sin of the world (John 1:29). However, the conditional "until" clause points to the ultimate triumph of God's redemptive plan through Christ. It anticipates the day when Israel, and indeed all nations, will recognize Jesus as their true King and Messiah, echoing the universal acclamation of His Lordship as every knee will bow and every tongue confess that Jesus Christ is Lord (Philippians 2:10-11). Thus, this verse beautifully bridges Jesus' first coming as the suffering servant (Isaiah 53) with His glorious second coming as the conquering King (Revelation 19:11-16), when He will finally be welcomed with the very blessing that was once denied Him.