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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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"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." "Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all those things, and to stand before the Son of man; " that is, no doubt, at the resurrection, after all these things have been previously transacted.
"So likewise ye, when ye shall see these things come to pass, know ye that the kingdom of God is nigh at hand." This will be the great day of the Lord, and of the glorious coming of the Son of man from heaven, of which Daniel wrote: "Behold, one like the Son of man came with the clouds of heaven," etc.
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.
For he who wars for God, dearest brethren, ought to acknowledge himself as one who, placed in the heavenly camp, already hopes for divine things, so that we may have no trembling at the storms and whirlwinds of the world, and no disturbance, since the Lord had foretold that these would come. With the exhortation of His fore-seeing word, instructing, and teaching, and preparing, and strengthening the people of His Church for all endurance of things to come, He predicted and said that wars, and famines, and earthquakes, and pestilences would arise in each place; and lest an unexpected and new dread of mischiefs should shake us, He previously warned us that adversity would increase more and more in the last times. Behold, the very things occur which were spoken; and since those occur which were foretold before, whatever things were promised will also follow; as the Lord Himself promises, saying, "But when ye see all these things come to pass, know ye that the kingdom of God is at hand." The kingdom of God, beloved brethren, is beginning to be at hand; the reward of life, and the rejoicing of eternal salvation, and the perpetual gladness and possession lately lost of paradise, are now coming, with the passing away of the world; already heavenly things are taking the place of earthly, and great things of small, and eternal things of things that fade away. What room is there here for anxiety and solicitude? Who, in the midst of these things, is trembling and sad, except he who is without hope and faith? For it is for him to fear death who is not willing to go to Christ. It is for him to be unwilling to go to Christ who does not believe that he is about to reign with Christ.
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.
(ut sup.) But when He says, When ye shall see these things to come to pass, what can we understand but those things which were mentioned above. But among them we read, And then shall they see the Son of man coming. When therefore this is seen, the kingdom of God is not yet, but nigh at hand. Or must we say that we are not to understand all the things before mentioned, when He says, When ye shall see these things, &c. but only some of them; this for example being excepted, And then shall they see the Son of man. But Matthew would plainly have it taken with no exception, for he says, And so ye, when ye see all these things, among which is the seeing the coming of the Son of man; in order that it may be understood of that coming whereby He now comes in His members as in clouds, or in the Church as in a great cloud.
"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. By these words it is certainly shown that the fruit of the world is ruin. For it grows in order to fall. It sprouts forth in order to consume with disasters whatever it has sprouted. But the kingdom of God is rightly compared to summer, because then the clouds of our sorrow pass away, and the days of life shine bright with the radiance of the eternal sun.
(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 21:31 stands as a pivotal interpretive key within Jesus' Olivet Discourse, serving as a direct instruction to His disciples regarding the prophetic signs He has just enumerated. Following a series of warnings about future tribulations and cosmic disturbances, Jesus provides this verse as a clear indicator: when these foretold events begin to unfold, believers are to recognize them not as random chaos, but as definitive signals that the long-awaited Kingdom of God is drawing near, ushering in a period of divine culmination and ultimate redemption.
Context
Literary Context
This verse is situated at the climax of Jesus' prophetic discourse on the Mount of Olives, often referred to as the Olivet Discourse, which spans Luke 21:5-38. Preceding Luke 21:31, Jesus describes the future destruction of the Temple in Luke 21:6, followed by a series of signs that will precede His glorious return, including wars, famines, pestilences, fearful sights, and great signs from heaven (Luke 21:9-11). He also warns of persecution against His followers (Luke 21:12-19), the siege of Jerusalem (Luke 21:20-24), and dramatic cosmic disturbances (Luke 21:25-26). Immediately before this verse, Jesus presents the parable of the fig tree (Luke 21:29-30), using the natural cycle of a fig tree blossoming as an analogy for discerning the "season" of His coming, making Luke 21:31 the direct application of that parable.
Historical & Cultural Context
Jesus delivered this discourse on the Mount of Olives, overlooking the magnificent Temple in Jerusalem, a setting that underscored the weight of His prophecies regarding its impending destruction and the future of Israel. The disciples, steeped in Jewish apocalyptic tradition, would have understood "the kingdom of God" not merely as a spiritual reality, but as a tangible, sovereign reign, often associated with the Messiah's victorious rule and the restoration of Israel. Their question in Matthew 24:3 about the "sign of your coming and of the end of the age" reveals their expectation of a visible, historical fulfillment. Jesus' teaching here both affirms and refines these expectations, redirecting their focus from a purely nationalistic hope to a universal, cosmic culmination of God's redemptive plan, while still providing concrete signs for discernment.
Key Themes
The overarching theme of this passage is Prophetic Discernment and Readiness. Jesus provides His followers with specific indicators, urging them not to be caught unaware but to "know" and understand the significance of unfolding world events. This directly ties into the theme of The Kingdom of God, which is presented as an imminent reality, not just a distant hope. While already inaugurated in Jesus' ministry (Luke 17:20-21), this passage speaks to its full, visible manifestation at Christ's return, culminating in the establishment of God's eternal reign. Finally, the discourse emphasizes Watchfulness and Perseverance for believers, a theme Jesus reiterates in Luke 21:34-36, warning against spiritual complacency and encouraging steadfastness amidst tribulation.
Exposition and Analysis
Key Word Analysis
This word, G1492, means "to see (literally or figuratively); by implication, (in the perfect tense only) to know." In this context, it implies not merely a casual observation but an active, discerning perception. The disciples are called to "see" these signs with understanding, recognizing their prophetic significance rather than simply witnessing them as random occurrences. It suggests a knowing gaze, a spiritual insight into the unfolding of God's plan.
Meaning "to cause to be ('gen'-erate), i.e. (reflexively) to become (come into being), used with great latitude." This verb emphasizes the actual occurrence and unfolding of events. It's not about hypothetical scenarios but about real-world phenomena that will "happen" or "be brought to pass," indicating a divinely orchestrated progression of history towards a specific climax.
Meaning "to 'know' (absolutely) in a great variety of applications and with many implications." This is a strong imperative, commanding a deep, experiential knowledge, not just intellectual assent. It implies an understanding that leads to conviction and appropriate action. When the signs "come to pass," believers are to "know" with certainty that the Kingdom of God is near, a knowledge that should shape their perspective and conduct.
Meaning "near (literally or figuratively, of place or time)." This adverb conveys proximity and immediacy. It does not necessarily mean "instantaneous" but rather "imminent" or "at the very doorstep." The signs are not merely distant indicators but direct harbingers, signaling that the full manifestation of God's kingdom is drawing very close, like a season that has arrived.
Verse Breakdown
"So likewise ye"
This phrase directly connects the preceding parable of the fig tree to the disciples' understanding of prophetic events. Just as one naturally discerns summer's approach from the fig tree's budding, so too should they discern the coming of the Kingdom from the signs Jesus describes. It establishes a clear analogy for prophetic interpretation.
"when ye see these things come to pass"
This refers specifically to the various signs Jesus has just detailed in Luke 21:7-28, including the destruction of Jerusalem, global turmoil, persecution of believers, and cosmic disturbances. The emphasis is on the actual occurrence and accumulation of these events, not just isolated incidents.
"know ye that the kingdom of God is nigh at hand"
This is the central interpretive command and promise of the verse. The "kingdom of God" here refers to its full, visible, and triumphant manifestation, particularly associated with Christ's Second Coming. "Nigh at hand" signifies its imminent proximity, emphasizing that these signs are direct harbingers, signaling that God's ultimate reign is at the very threshold of its complete establishment. This knowledge is intended to bring clarity and purpose to believers amidst the chaos.
Literary Devices
Luke 21:31 effectively employs several literary devices to convey its profound message. The most prominent is Analogy, as the verse serves as the direct application of the preceding Parable of the Fig Tree (Luke 21:29-30). Jesus uses the natural and observable progression of seasons as a relatable illustration for discerning the spiritual "season" of His return and the Kingdom's arrival. This creates a powerful Metaphor where natural signs correspond to prophetic ones. Furthermore, the phrase "know ye" functions as an Imperative, a direct command from Jesus, underscoring the importance of spiritual discernment and active understanding for His followers. The "things come to pass" are presented as Signs, serving as symbolic indicators pointing to a greater, unseen reality—the approaching Kingdom of God. This use of Symbolism transforms chaotic world events into meaningful markers within God's sovereign plan.
Theological and Thematic Connections
Luke 21:31 profoundly connects the unfolding of historical events with the sovereign plan of God, assuring believers that even amidst tribulation and cosmic upheaval, there is a divine purpose at work. It underscores God's ultimate control over history, demonstrating that the future is not random but is moving towards a predetermined climax: the full, visible establishment of His Kingdom. This verse emphasizes that the signs of the times are not merely warnings of impending judgment, but also heralds of hope, signaling the nearness of Christ's return and the glorious consummation of redemption. It calls believers to a posture of active discernment and confident expectation, recognizing that the very chaos of the world points to the imminent reign of the King.
Reflection and Application
Luke 21:31 offers a profound call to spiritual vigilance and confident hope in an often-turbulent world. It challenges us to view global events not through a lens of despair or political analysis alone, but through the prophetic lens of Scripture. When we observe the "things come to pass" that align with biblical prophecy – whether societal breakdown, natural disasters, or geopolitical shifts – this verse instructs us to "know" with certainty that God's redemptive plan is advancing towards its glorious conclusion. This knowledge should cultivate a deep sense of peace, knowing that God remains sovereign and in control, orchestrating history for His purposes. Furthermore, it should ignite a renewed urgency in our lives: an urgency to live faithfully, to share the Gospel, and to be found ready and productive when the Kingdom of God fully breaks in. It is a powerful reminder that our ultimate allegiance is to the coming King, and our hope is firmly anchored in His promised return.
Questions for Reflection
FAQ
What "things" is Jesus referring to when He says, "when ye see these things come to pass"?
Jesus is referring to the series of prophetic signs He has just described in the preceding verses of Luke 21. These include the destruction of the Jerusalem Temple (Luke 21:6), the rise of false Christs, wars and commotions, famines, pestilences, fearful sights, and great signs from heaven (Luke 21:8-11). He also speaks of persecution against believers (Luke 21:12-19), the siege and desolation of Jerusalem (Luke 21:20-24), and dramatic cosmic disturbances involving the sun, moon, and stars (Luke 21:25-26). These events, both historical and eschatological, are presented as indicators that the end of the age and the full manifestation of God's Kingdom are approaching.
Does "nigh at hand" mean the Kingdom of God will arrive immediately after these signs?
The phrase "nigh at hand" (Greek: engýs) conveys a sense of proximity and immediacy, meaning "near," "close," or "at the very doorstep." It indicates that the Kingdom's full manifestation is imminent and rapidly approaching, rather than being a distant, abstract concept. However, it does not necessarily imply an instantaneous arrival or a precise timetable. Just as the budding of the fig tree signals that summer is "near" but not instantly present, so too these signs indicate that the "season" of the Kingdom's full arrival is upon us. The emphasis is on the certainty and nearness of the event, urging believers to be ready and discerning, rather than to calculate exact dates. This aligns with other New Testament teachings that emphasize watchfulness without providing specific timelines, such as Matthew 24:36.
Christ-Centered Fulfillment
Luke 21:31 finds its ultimate fulfillment and profound significance in the person and work of Jesus Christ. The "kingdom of God" that is declared "nigh at hand" is fundamentally the reign of God established through Christ. While inaugurated at His first advent, when He conquered sin and death and established His spiritual rule in the hearts of believers (Colossians 1:13), this verse primarily points to the full, visible, and triumphant manifestation of His kingdom at His glorious Second Coming. Jesus, as the promised Messiah and King, is the one who will return with power and great glory (Luke 21:27) to fully establish this reign, putting all enemies under His feet (1 Corinthians 15:25). Therefore, the "things come to pass" are not merely abstract signs, but the unfolding of God's redemptive plan that culminates in the universal recognition of Christ's sovereignty, where every knee will bow and every tongue confess that Jesus Christ is Lord (Philippians 2:9-11). The imminence of the Kingdom, heralded by these signs, is thus the imminence of Christ's return to claim His rightful rule over all creation, bringing about the new heavens and new earth where righteousness dwells (Revelation 11:15 and Revelation 21:1-4).