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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 21:29–38. His two-level outline is real structure in the source text, so it is rendered as structure.
Here, in the close of this discourse,
I.Christ appoints his disciples to observe the signs of the times, which they might judge by, if they had an eye to the foregoing directions, with as much certainty and assurance as they could judge of the approach of summer by the budding forth of the trees, Luk 21:29-31. As in the kingdom of nature there is a chain of causes, so in the kingdom of providence there is a consequence of one event upon another. When we see a nation filling up the measure of their iniquity, we may conclude that their ruin is nigh; when we see the ruin of persecuting powers hastening on, we may thence infer that the kingdom of God is nigh at hand, that when the opposition given to it is removed it shall gain ground. As we may lawfully prognosticate the change of the seasons when second causes have begun to work, so we may, in the disposal of events, expect something uncommon when God is already raised up out of his holy habitation (Zac 2:13); then stand still and see his salvation.
II.He charges them to look upon those things as neither doubtful nor distant (for then they would not make a due impression on them), but as sure and very near. The destruction of the Jewish nation,
1.Was near (Luk 21:32): This generation shall not pass away till all be fulfilled. There were some now alive that should see it; some that now heard the prediction of it.
2.It was sure; the sentence was irreversible; it was a consumption determined; the decree was gone forth (Luk 21:33): "Heaven and earth shall pass away sooner than any word of mine: nay, they certainly shall pass away, but my words shall not; whether they take hold or no, they will take effect, and not one of them fall to the ground," Sa1 3:19.
III.He cautions them against security and sensuality, by which they would unfit themselves for the trying times that were coming on, and make them to be a great surprise and terror to them (Luk 21:34, Luk 21:35): Take heed to yourselves. This is the word of command given to all Christ's disciples: "Take heed to yourselves, that you be not overpowered by temptations, nor betrayed by your own corruptions." Note, We cannot be safe if we be secure. It concerns us at all times, but especially at some times, to be very cautious. See here,
1.What our danger is: that the day of death and judgment should come upon us unawares, when we do not expect it, and are not prepared for it, - lest, when we are called to meet our Lord, that be found the furthest thing from our thoughts which ought always to be laid nearest our hearts, lest it come upon us as a snare; for so it will come upon the most of men, who dwell upon the earth, and mind earthly things only, and have no converse with heaven; to them it will be as a snare. See Ecc 9:12. It will be a terror and a destruction to them; it will put them into an inexpressible fright, and hold them fast for a doom yet more frightful.
2.What our duty is, in consideration of this danger: we must take heed lest our hearts be overcharged, lest they be burdened and overloaded, and so unfitted and disabled to do what must be done in preparation for death and judgment. Two things we must watch against, lest our hearts be overcharged with them: - (1.) The indulging of the appetites of the body, and allowing of ourselves in the gratifications of sense to an excess: Take heed lest you be overcharged with surfeiting and drunkenness, the immoderate use of meat and drink, which burden the heart, not only with the guilt thereby contracted, but by the ill influence which such disorders of the body have upon the mind; they make men dull and lifeless to their duty, dead and listless in their duty; they stupify the conscience, and cause the mind to be unaffected with those things that are most affecting. (2.) The inordinate pursuit of the good things of this world. The heart is overcharged with the cares of this life. The former is the snare of those that are given to their pleasures: this is the snare of the men of business, that will be rich. We have need to guard on both hands, not only lest at the time when death comes, but lest at any time our hearts should be thus overcharged. Our caution against sin, and our care of our own souls, must be constant.
IV.He counsels them to prepare and get ready for this great day, Luk 21:36. Here see,
1.What should be our aim: that we may be accounted worthy to escape all these things; that, when the judgments of God are abroad, we may be preserved from the malignity of them; that either we may not be involved in the common calamity or it may not be that to us which it is to others; that in the day of death we may escape the sting of it, which is the wrath of God, and the damnation of hell. Yet we must aim not only to escape that, but to stand before the Son of man; not only to stand acquitted before him as our Judge (Psa 1:5), to have boldness in the day of Christ (that is supposed in our escaping all those things), but to stand before him, to attend on him as our Master, to stand continually before his throne, and serve him day and night in his temple (Rev 7:15), always to behold his face, as the angels, Mat 18:10. The saints are here said to be accounted worthy, as before, Luk 20:35. God, by the good work of his grace in them, makes them meet for this happiness, and, by the good will of his grace towards them, accounts them worthy of it: but, as Grotius here says, a great part of our worthiness lies in an acknowledgment of our own unworthiness.
2.What should be our actings in these aims: Watch therefore, and pray always. Watching and praying must go together, Neh 4:9. Those that would escape the wrath to come, and make sure of the joys to come, must watch and pray, and must do so always, must make it the constant business of their lives, (1.) To keep a guard upon themselves. "Watch against sin, watch to every duty, and to the improvement of every opportunity of doing good. Be awake, and keep awake, in expectation of your Lord's coming, that you may be in a right frame to receive him, and bid him welcome." (2.) To keep up their communion with God: "Pray always; be always in an habitual disposition to that duty; keep up stated times for it; abound in it; pray upon all occasions." Those shall be accounted worthy to live a life of praise in the other world that live a life of prayer in this world.
V.In the last two verses we have an account how Christ disposed of himself during those three or four days between his riding in triumph into Jerusalem and the night in which he was betrayed.
1.He was all day teaching in the temple. Christ preached on week-days as well as sabbath days. He was an indefatigable preacher; he preached in the face of opposition, and in the midst of those that he knew sought occasion against him.
2.At night he went out to lodge at a friend's house, in the mount of Olives, about a mile out of town. It is probable that he had some friends in the city that would gladly have lodged him, but he was willing to retire in the evening out of the noise of the town, that he might have more time for secret devotion, now that his hour was at hand.
3.Early in the morning he was in the temple again, where he had a morning lecture for those that were willing to attend it; and the people were forward to hear one that they saw forward to preach (Luk 21:38): They all came early in the morning, flocking to the temple, like doves to their windows, to hear him, though the chief priests and scribes did all they could to prejudice them against him. Sometimes the taste and relish which serious, honest, plain people have of good preaching are more to be valued and judged by than the opinion of the witty and learned, and those in authority.
Historical interpretation
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He immediately annexes a parable of this in "the trees which are tenderly sprouting into a flower-stalk, and then developing the flower, which is the precursor of the fruit." "So likewise ye," (He adds), "when ye shall see all these things come to pass, know ye that the kingdom of heaven is nigh at hand.
So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is very near." Now, if the fructification of the common trees be an antecedent sign of the approach of summer, so in like manner do the great conflicts of the world indicate the arrival of that kingdom which they precede.
Beloved brothers and sisters, whoever serves as a soldier of God stationed in the camp of heaven already hopes for the divine things. He should recognize himself so that we should have no fear or dread at the storms and whirlwinds of the world. Through the encouragement of his provident voice, the Lord predicted that these things would come when he was instructing, teaching, preparing and strengthening the people of his church to endure everything to come. Christ foretold and prophesied that wars, famine, earthquakes and epidemics would arise in the various places. So that an unexpected and new fear of destructive agencies might not shake us, he forewarned that adversity would increase in the last times. Note that the things that were spoken of are happening. Since the things that were foretold are happening, whatever he promises will also follow. The Lord himself promises, “When you shall see these things come to pass, know that the kingdom of God is at hand.” The kingdom of God, beloved brothers and sisters, has drawn near. The reward of life, the joy of eternal salvation, the perpetual happiness and the possession of paradise once lost are now coming as the world passes away.
Or else, To those that have passed through the body and bodily things, shall be present spiritual and heavenly bodies: that is, they will have no more to pass the kingdom of the world, and then to those that are worthy shall be given the promises of salvation. For having received the promises of God which we look for, we who before were crooked shall be made upright, and we shall lift up our heads who were before bent low; because the redemption which we hoped for is at hand; that namely for which the whole creation waiteth.
He speaks these things to His disciples, not as to those who would continue in this life to the end of the world, but as if uniting in one body of believers in Christ both themselves and us and our posterity, even to the end of the world.
For as in this life, when winter dies away, and spring succeeds, the sun sending forth its warm rays cherishes and quickens the seeds hid in the ground, just laying aside their first form, and the young plants sprout forth, having put on different shades of green; so also the glorious coming of the Only-begotten of God, illuminating the new world with His quickening rays, shall bring forth into light from more excellent bodies than before the seeds that have long been hidden in the whole world, i. e. those who sleep in the dust of the earth. And having vanquished death, He shall reign from henceforth the life of the new world.
Or by generation He means the new generation of His holy Church, showing that the generation of the faithful would last up to that time, when it would see all things, and embrace with its eyes the fulfilment of our Saviour's words.
Or else, He says, the kingdom of God is at hand, meaning that when these things shall be, not yet shall all things come to their last end, but they shall be already tending towards it. For the very coming of our Lord itself, casting out every principality and power, is the preparation for the kingdom of God.
You see him in the clouds. I certainly do not think that Christ will come in the darkness of mist and the chill of rain. The clouds are visible and surely cover the heaven in foggy cold. How has he set his tabernacle in the sun if his coming brings the rain? Some clouds suitably cover the radiance of the heavenly mystery. Some clouds grow moist with the dew of spiritual grace. Consider the cloud in the Old Testament. “He spoke to them,” it says, “in a pillar of cloud.” … He comes in a calm cloud in the Song of Songs, shining with the joy of a bridegroom. He also comes in a swift light cloud, incarnate of the Virgin. The prophet saw him as a cloud coming from the east. He fittingly said, “a light cloud,” that earthly vices would not weigh down. See the cloud upon which the Holy Spirit came and the power of the Most High overshadowed. When Christ will appear in the clouds, the tribes of the earth will grieve over themselves.
Matthew speaks of the fig-tree only, Luke of all the trees. But the fig-tree shadows forth two things, either the ripening of what is hard, or the luxuriance of sin; that is, either that, when the fruit bursts forth in all trees and the fruitful fig-tree abounds, (that is, when every tongue confesses God, even the Jewish people confessing Him,) we ought to hope for our Lord's coming, in which shall be gathered in as at summer the fruits of the resurrection. Or, when the man of sin shall clothe himself in his light and fickle boasting as it were the leaves of the synagogue, we must then suppose the judgment to be drawing near. For the Lord hastens to reward faith, and to bring an end of sinning.
The fig tree therefore has a double meaning: when the wild is tamed or when sins abound. Like the believer’s faith that shriveled up before it will flower, so also sinners will glory through the grace of their transgressions. On the one hand is the fruit of faith, and on the other the lewdness of unbelief. The gardening of the Evangelist as farmer produces the fruit of the fig tree for me. We must not despair if sinners cover themselves with the leaves of the fig tree as with a garment of deceit, so that they may veil their conscience. Leaves without fruit are therefore suspicious.
Moreover, our Redeemer shows by a thoughtful comparison that the world ought to be trampled upon and despised, when He immediately adds: "See the fig tree and all the trees; when they now produce fruit from themselves, you know that summer is near. So you also, when you see these things happening, know that the kingdom of God is near." As if He openly said: Just as the approaching summer is known from the fruit of trees, so from the ruin of the world it is recognized that the kingdom of God is near.
(ut sup.) For in power and majesty will men see Him, whom in lowly stations they refused to hear, that so much the more acutely they may feel His power, as they are now the less willing to bow the necks of their hearts to His sufferings.
(Hom. 1. in Ev.) Having in what has gone before spoken against the reprobate, He now turns His words to the consolation of the elect; for it is added, When these things begin to be, look up, and lift up your heads, for your redemption draweth nigh; as if he says, When the buffettings of the world multiply, lift up your heads, that is, rejoice your hearts, for when the world closes whose friends ye are not, the redemption is near which ye seek. For in holy Scripture the head is often put for the mind, for as the members are ruled by the head, so are the thoughts regulated by the mind. To lift up our heads then, is to raise up our minds to the joys of the heavenly country.
(ut sup.) That the world ought to be trampled upon and despised, He proves by a wise comparison, adding, Behold the fig tree and all the trees, when they now put forth fruit, ye know that summer is near. As if He says, As from the fruit of the tree the summer is perceived to be near, so from the fall of the world the kingdom of God is known to be at hand. Hereby is it manifested that the world's fall is our fruit. For hereunto it puts forth buds, that whomsoever it has fostered in the bud it may consume in slaughter. But well is the kingdom of God compared to summer; for then the clouds of our sorrow flee away, and the days of life brighten up under the clear light of the Eternal Sun.
(in Hom. 1. in Ev.) But all the things before mentioned are confirmed with great certainty, when He adds, Verily I say unto you, &c.
(ut sup.) Or else, The heaven and earth shall pass away, &c. As if He says, All that with us seems lasting, does not abide to eternity without change, and all that with Me seems to pass away is held fixed and immoveable, for My word which passeth away utters sentences which remain unchangeable, and abide for ever.
He strongly commends that which he thus foretels. And, if one may so speak, his oath is this, Amen, I say unto you. Amen is by interpretation "true." Therefore the truth says, I tell you the truth, and though He spoke not thus, He could by no means lie. But by generation he means either the whole human race, or especially the Jews.
But by the heaven which shall pass away we must understand not the æthereal or the starry heaven, but the air from which the birds are named "of heaven." But if the earth shall pass away, how does Ecclesiastes say, The earth standeth for ever? (Ecc. 1:4.) Plainly then the heaven and earth in the fashion which they now have shall pass away, but in essence subsist eternally.
That is, perfect liberty of body and soul. For as the first coming of our Lord was for the restoration of our souls, so will the second be manifested unto the restoration of our bodies.
For because He had foretold that there should be commotions, and wars, and changes, both of the elements and in other things, lest any one might suspect that Christianity itself also would perish, He adds, Heaven and earth shall pass away, but my words shall not pass away: as if He said, Though all things should be shaken, yet shall my faith fail not. Whereby He implies that He sets the Church before the whole creation. The creation shall suffer change, but the Church of the faithful and the words of the Gospel shall abide for ever.
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Summary
Luke 21:29 introduces a concise yet profound parable spoken by Jesus, serving as a vital interpretive key within His broader discourse on the signs preceding His second coming and the consummation of the age. Through the simple analogy of observing the fig tree and other trees, Jesus instructs His disciples on the necessity of discerning the unfolding prophetic events as clear indicators of the imminent arrival of God's kingdom and His glorious return.
Context
Literary Context
This verse is an integral part of what is widely known as the Olivet Discourse, delivered by Jesus on the Mount of Olives. Preceding this parable, Jesus has detailed the impending destruction of the Jerusalem Temple, the widespread persecution believers would face, and dramatic cosmic disturbances, culminating in the majestic coming of the Son of Man with power and great glory. The parable of the fig tree and all the trees serves as a crucial hermeneutical tool, shifting from the description of grand eschatological events to a more accessible, everyday analogy. It provides a framework for understanding the timing and immediacy of these prophecies, urging His listeners to interpret the signs with the same certainty they would observe natural seasonal changes.
Historical & Cultural Context
Jesus frequently employed parables, drawing upon the agrarian life and natural phenomena that were intimately familiar to His first-century Jewish audience. The fig tree (along with other common trees) was ubiquitous in the land of Israel, and its distinct seasonal cycle—specifically, the budding of its leaves as a reliable precursor to summer—was a universally understood natural sign. This grounding of abstract prophetic truth in concrete, observable reality made the spiritual lesson immediately relatable and impactful. The audience's deep connection to agricultural rhythms allowed them to grasp the parable's message of discernible signs and impending seasons with profound clarity.
Key Themes
The parable in Luke 21:29 contributes significantly to several major theological and narrative themes within the Olivet Discourse and the broader book of Luke. Primarily, it underscores the theme of Discernment of Signs, emphasizing the believer's responsibility to understand and interpret the "signs of the times" as indicators of God's unfolding plan. This discernment is not merely for intellectual exercise but leads to Readiness and Watchfulness, a call for spiritual preparedness in light of the approaching Kingdom of God. Jesus' consistent use of Natural Analogy for Spiritual Truths is also prominent here; the dependable cycle of seasons serves as a simple yet powerful metaphor for the reliability of God's prophetic timetable and the certainty of Christ's return, echoing similar teachings found in Matthew 6:26-30.
Exposition and Analysis
Key Word Analysis
This verb signifies "to speak or say," often with authority or intentionality. In this context, it highlights Jesus' role as a divine teacher, deliberately imparting crucial wisdom to His disciples. The use of this verb underscores that what follows is not a casual remark but a purposeful and significant instruction.
Derived from a word meaning "to throw alongside," a parable is a similitude or comparison, typically a symbolic fictitious narrative drawn from common life that conveys a moral or spiritual truth. Here, it indicates that Jesus is using a relatable, earthly scenario to illustrate a profound, heavenly reality concerning the signs of the end times and the coming of God's kingdom.
This imperative verb is a command to "see," but it implies more than mere visual perception. It carries the sense of "perceive," "understand," "know," or "consider." Jesus is not just telling them to look at trees, but to carefully observe, discern, and draw a logical conclusion from what they see, applying this same principle to the prophetic signs.
A common fruit tree in Israel, the fig tree is used here as a specific, recognizable example of a natural phenomenon. Its budding in spring is a clear and reliable indicator of the approaching summer. While the fig tree can sometimes symbolize Israel in other contexts, in this parable, its primary function is as a concrete, everyday example of a natural sign.
This general term for "tree" broadens the scope of the parable beyond just the fig tree. By including "all the trees," Jesus emphasizes that the principle of discerning natural signs is universal and applies to any observable indicator of seasonal change. This reinforces the universality and clarity of the spiritual signs He has just described.
Verse Breakdown
"And he spake to them a parable;"
This introductory clause establishes Jesus as the authoritative teacher, initiating a new segment of instruction for His disciples. The term "parable" signals that the ensuing illustration will convey a deeper spiritual truth through a relatable, earthly analogy, inviting careful interpretation.
"Behold the fig tree, and all the trees;"
This is the core of Jesus' analogy. The imperative "Behold" is a direct command, urging His listeners to actively observe and understand. The "fig tree" serves as a specific, well-known example, while "and all the trees" generalizes the principle, indicating that any observable natural sign of seasonal change can serve as an analogy. The budding of these trees is a clear, undeniable natural sign that summer is near, providing a perfect parallel for the clear, undeniable spiritual signs that will precede the coming of God's kingdom.
Literary Devices
Luke 21:29 is rich in literary devices that enhance its teaching. The most prominent is the use of Parable itself, a narrative form frequently employed by Jesus to convey profound spiritual truths through simple, relatable stories or comparisons. This specific parable functions as an Analogy or Simile, directly comparing the natural phenomenon of trees budding before summer to the spiritual phenomenon of discerning the signs that precede the coming of the Son of Man and the Kingdom of God. The phrase "Behold the fig tree" employs an Imperative, a direct command that demands active observation, attention, and understanding from the listener, emphasizing the urgency and necessity of spiritual discernment. Furthermore, while the fig tree is literally present, it also carries Symbolism in this context, representing any clear, observable sign in the natural or spiritual realm that indicates an approaching significant event.
Theological and Thematic Connections
Theologically, Luke 21:29 reinforces the principle that God's redemptive plan unfolds with precision and discernable indicators, even if the exact timing remains unknown to humanity (Matthew 24:36). This parable underscores the crucial role of spiritual discernment, equipping believers to "read the signs of the times" not with fear or speculative obsession, but with informed hope and active preparation. It beautifully connects the reliability of God's created order—the predictable cycle of seasons—to the reliability of His prophetic word, assuring His people that just as summer inevitably follows the budding of trees, so too will His kingdom surely come. This divine consistency invites a posture of watchful anticipation and faithful living.
Reflection and Application
The parable of the fig tree in Luke 21:29 serves as a timeless call for believers to cultivate a spirit of spiritual alertness and discerning observation. It teaches us that just as there are undeniable natural indicators signaling the change of seasons, so too are there clear spiritual and global indicators of God's unfolding redemptive plan and the nearness of Christ's glorious return. This parable moves beyond mere intellectual awareness, demanding an active preparation of the heart and life. It challenges us to live with intentionality, recognizing the urgency of the Gospel message and the importance of sharing the hope we have in Christ. We are encouraged not to be caught unaware by the swiftness of prophetic fulfillment but to live with hopeful anticipation, discerning the "spiritual spring" that precedes the ultimate "summer" of God's fully established kingdom.
Questions for Reflection
FAQ
What is the specific significance of the fig tree in this parable?
While the fig tree can carry symbolic meaning for Israel in other biblical contexts (e.g., Hosea 9:10), in Luke 21:29, its primary significance is as a common, easily recognizable tree in Israel whose budding leaves are a clear and reliable natural indicator of the approaching summer. Jesus uses it as a simple, everyday example to illustrate a universal principle: just as natural signs precede seasonal changes, so too will specific prophetic signs precede the coming of the Son of Man and the Kingdom of God. The inclusion of "and all the trees" further emphasizes the general principle of observable signs rather than a singular focus on the fig tree as a national symbol.
Does this parable provide a timeline or a specific date for Jesus' return?
No, this parable does not provide a specific timeline or date for Jesus' return. Instead, its purpose is to emphasize the discernment of the imminence of His coming. Just as one knows summer is near when trees bud, one should recognize that the Kingdom of God is near when the signs Jesus described begin to appear. The parable teaches readiness and watchfulness, not date-setting. Jesus explicitly states in Matthew 24:36 and Acts 1:7 that the exact "day and hour" or "times or seasons" are known only to the Father, reinforcing that the focus should be on spiritual preparedness rather than chronological prediction.
Christ-Centered Fulfillment
The parable of the fig tree, while speaking of future events and the signs preceding them, ultimately finds its profound fulfillment and meaning in Christ Himself. He is the central figure of all prophecy, the one whose first coming inaugurated the Kingdom of God, and whose second coming will bring it to glorious consummation. The "summer" that the budding trees signify is the full, unhindered reign of God, established through the victorious return of Jesus, the King of Kings and Lord of Lords. The call to "Behold" is not merely a call to observe natural or global events, but fundamentally a call to fix our eyes upon Jesus, the author and perfecter of our faith, for He is the Alpha and Omega, the beginning and the end of God's redemptive plan (Revelation 22:13). The signs are not ends in themselves, but divine pointers to the sovereign Lord who is coming again, as promised at His ascension (Acts 1:11). Thus, the budding of the trees symbolizes the burgeoning of God's eternal purposes, culminating in the glorious manifestation of Christ's kingdom, a reality for which believers are to live in hopeful anticipation and faithful service, knowing that He who promised is faithful.