Jesus Teaches the People About Divine Judgment - In Luke 13:1-9 some people spoke to Jesus about the wicked deeds of Pilate against their fellow countrymen. He gave them an additional example of the eighteen people who perished when the Tower of Siloam fell upon them in Jerusalem. Jesus used this tragic event to call the people to repentance, warning them of a greater judgment if they themselves did not repent ( Luke 13:1-5). Then He spoke to them the Parable of the Barren Fig Tree to illustrate how God patiently works with mankind to bring them to repentance prior to eternal judgment ( Luke 13:6-9). God does not pour out His wrath upon men each time they sin, as He did under the Law ( Hebrews 2:2). However, God's judgment is undergirded with much longsuffering and patience; yet with ultimate certainty. God's laws of divine judgment supersede those of this natural world, and do not necessarily coincide with natural disasters. However, God uses such tragedies to call men to repentance as Jesus Christ did so in this story. Thus, the emphasis of this teaching is on eternal judgment.
Hebrews 2:2, "For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;"
Outline - Here is a proposed outline:
1. Jesus Makes a Call to Repentance — Luke 13:1-5
2. The Parable of the Barren Fig Tree — Luke 13:6-9
Luke 13:1-5 — Jesus Makes a Call to Repentance - In Luke 13:1-5 Jesus uses the examples of tragic events in the Jewish society to call sinners to repentance in order to avoid a greater, eternal judgment.
Luke 13:1 — Comments- Luke 13:1 reveals the often-cruel judgment that the Roman government inflicted upon the Jewish people. Amidst such oppression the Jews were crying out for a Deliverer and were eager to receive Jesus, the Son of David, as their earthly king, as is seen when Jesus entered Jerusalem riding on the donkey, and the Pharisees commented, "behold, the world is gone after him." ( John 12:12-19)
Luke 13:4 — Comments- Collapsing buildings are a common problem in under-developed nations where lack of funds and corrupt contribute to poor building procedures. While living in the mission field of Kampala, Uganda, the local news regularly records such building collapses. 231] The local society contributes to such tragedies by allowing bribes and corruption to prevent proper government building inspections. The workers on these construction sites contribute to such building failures and deaths by inferior workmanship, such as mixing concrete without adequate cement, which is an expensive item that can be stolen. Other workers may not be involved in such activity, but allow such problems to go on around them without notifying proper authorities out of fear. The result is the loss of life and injuries of both the guilty and the innocent.
231] See "Works Ministry Must Be More Vigilant," in The New Vision, Kampala, Uganda, 4February 2008, [on-line]; accessed 20 January 2008; available at http://www.newvision.co.ug/D/8/14/609928//; Internet. This newspaper article begins, "On January 30, a five-storey building collapsed at St Peter's Secondary School, Naalya, killing 11people and injuring many others. This tragedy came on the heels of a similar one last year where five workers, who were demolishing a building on Ben Kiwanuka Street, lost their lives. In September 2004, a three-storey building at Bwebajja on the Entebbe-Kampala Road, collapsed killing more than six people. Last year, 29 people were killed when a poorly constructed church in Kalerwe collapsed…"
When Jesus referred to the collapse of the tower in Siloam, He understood the nature of a corrupt society, and He understood how many people contributed to the loss of eighteen lives. In other words, the society in general was systemically corrupt and sinful and in need of salvation, not just those eighteen souls.
Luke 13:6-9 — The Parable of the Barren Fig Tree- In Luke 13:6-9 we have the Parable of the Barren Fig Tree, which is unique to the Gospel of Luke. This parable is immediately preceded by Jesus' statements about the Great White Throne Judgment when God will judge the wicked for their sins. Therefore, this parable is cast within the context of eternal judgment. The fig tree would represent an individual who lived his entire life receiving God's blessings but never gave his life to Him to serve Him. This parable is not directly addressing the issue of how much God will reward His servants based upon their fruitfulness in the Kingdom of Heaven, though the divine principles found in this parable may apply in both situations.
Illustration- A farmer who plants fruit trees knows that only about 60-70% of seeds may actually germinate when planted. When the hardy seedlings are chosen and planted, about a third of them simply do not bear fruit. Some of these trees begin bearing fruit when they are still small, and too young to hold the fruit, while others simply do not begin bearing fruit until they are well into the age of fruit bearing. In Uganda, the farmers have the tradition of slashing those unfruitful trees, which causes them to begin bearing fruit. In Jesus' time, the farmer likely culled his trees on a regular basis, so that his orchard consisted of the best trees. What is abnormal about the barren fig tree in this parable is the fact that the farmer allowed it to grow despite its barrenness. So Jesus was simply saying, "You know in common agricultural practices how a farmer cuts down his unfruitful trees and replants so that he get an orchard of fruit-bearing trees…so it is in the Kingdom of Heaven."
Luke 13:7 — Word Study on "cumbereth" - Webster says the English word "cumber" means, "To rest upon as a troublesome or useless weight or load." It was intended to reflect the meaning of the Greek word καταργέ ω (G 2673), which means, "to render entirely idle, useless" (Strong).
Comments- The word "cumbereth" ( Luke 13:7) gives us a picture of how the fig tree was using up valuable nutrients in the ground, and how it was receiving the blessings of sunshine and rain to nourish itself, and how it took the vinedresser's time to tend and to care for. Yet, it produced nothing in return. In the same way, God blesses all of us in His spiritual vineyard. He causes the sun to shine on the evil and on the good ( Matthew 5:45). He blesses every human being each day with good things. Those who do not produce fruits of righteousness will one day be cut down and thrown in the fires of Hell. Jesus could represent the man who interceded for the fig tree, asking the Lord of the vineyard for one more year before he judged the tree. In such a way, Jesus comes to us and intercedes in our behalf.
Matthew 5:45, "That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust."
Luke 13:8 — Comments- Digging the ground around a tree breaks it up and allows the fertilizers to penetrate to the roots more quickly.
Jesus Rebukes the Leader of a Synagogue for His Hypocrisy - Luke 13:10-17 gives us the account of Jesus rebuking a leader of a synagogue because of his hypocrisy, which was manifested when Jesus healed a woman with an issue of blood. Therefore, this passage is known primarily for this healing. However, its greater emphasis is on hypocrisy.
The Woman with the Spirit of Infirmity- In Luke 13:10-17 we have the account of Jesus healing the woman with the spirit of infirmity. The primary way in which Jesus Christ healed the sick was by teaching, preaching and healing the multitudes ( Matthew 4:23), so that the faith of individual hearers was the catalyst for healing. However, there were times when Jesus Christ preached in demonstration of the Spirit and of power ( 1 Corinthians 2:4). We find this taking place when Jesus healed the woman with the spirit of infirmity as a witness of the truth to Jesus' teaching in the synagogue. In this story, Jesus Christ confronted the scribes and Pharisees in His preaching, and this is often the manner that God chooses to move during such times. Other examples of Jesus Christ preaching and healing in demonstration of the Spirit and of power would be the healing of the man with the withered hand ( Luke 6:6-11) and when He healed the man with the dropsy in the house of the Pharisee ( Luke 14:1-6).
Luke 13:12-13 — Comments - Jesus' Method of Exorcism- Did Jesus ever touch a demon-possessed person before or while casting them out? He did in this instance.
Luke 13:11, "And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself."
Luke 13:14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.
Luke 13:14 — Comments - Note that the Jewish leaders had not healed anybody on the other six days of the week, and they are condemning Jesus for healing on the Sabbath.
Luke 13:17 — Comments - The conclusion stated in Luke 13:17 serves as closing remarks to a season in Jesus' public ministry where He demonstrated to the disciples how to prophetic ministry can persevere in the midst of persecutions. Beginning in Luke 13:22, the emphasis will shift from demonstration to teaching, from Jesus demonstrating a life of perseverance against persecutions that come against those who are members of the Kingdom of Heaven to Jesus teaching on perseverance.
Luke 13:18-21 — The Parable of the Mustard Seed and the Leaven ( Matthew 13:31-33, Mark 4:30-32) - In Luke 13:18-21 Jesus tells the Parables of the Mustard Seed ( Luke 13:18-19) and of the Leaven ( Luke 13:20-21) in order to teach them about the Kingdom of God. If we examine the Parable of the Mustard Seed in Mark's Gospel, we see that it tells us the end result of our faithfulness to preach the Gospel; for it will cause the Kingdom of God to grow into the greatest kingdom upon the earth. This parable reflects our glorification at the end of our journey.
Interpretation of the Parable- The full maturity of the mustard seed reflects the fullness of the Kingdom of God upon the earth, which will take place at the Second Coming of Christ Jesus when He will rule and reign from Jerusalem. Thus, the fowls of the air that lodge under its shadow could symbolize the nations who come to Jerusalem to honor the Lord and find rest and peace as a result of doing so. We can now interpret the Parable of the Leaven as saying the same thing about the future fullness of the Kingdom of God upon earth.
How does the Parable of the Mustard Seed and Leaven relate to the healing on the Sabbath in the preceding passage of Scripture ( Luke 13:10-17)? This parable means that the Gospel of the Kingdom of God will grow and bless all peoples and nations as does the mustard seed grow; and the Gospel will penetrate the hearts of all men as it is preached, bringing many lost to salvation, as does leaven penetrate the entire loaf. As with leaven in bread, the preaching of the Gospel will kindle a fire across the nations of the earth ( Luke 12:49) that blesses its recipients and judges its opponents with damnation ( 2 Corinthians 2:15-16). The Kingdom of God will grow and spread across the earth, ultimately becoming the greatest kingdom of all, with Jesus Christ ruling and reigning from Jerusalem for eternity.
Luke 12:49, "I am come to send fire on the earth; and what will I, if it be already kindled?"
2 Corinthians 2:15-16, "For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?"
Old Testament Analogies- The analogy of a great tree providing shelter for the animals is used a number of times in Scriptures. Note a similar analogy in Ezekiel 17:22-24 of a great tree providing shade and shelter for animals.
Ezekiel 17:22-24, "Thus saith the Lord GOD I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon an high mountain and eminent: In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell. And all the trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done it."
In addition, King Nebuchadnezzar of Babylon had a dream in which a tree grew to be the greatest among trees, reaching to the heavens, with the beasts finding shade under it and the birds nesting in its branches ( Daniel 4:12).
Daniel 4:12, "The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it."
Comments - The Parable of the Mustard Seed - As we do not know how the mustard seed grows in the soil ( Mark 4:27), so does God divinely orchestrate the growth of the Kingdom of God upon the earth until it becomes the greatest kingdom in the history of humanity. This kingdom becomes a place of rest for all of humanity who will seek its refuge, just as nature testifies when a bird seeks the refuge and rest in the shadow and boughs of a tree. The Kingdom of God begins as the smallest of kingdoms as John the Baptist baptized Jesus in the Jordan River to announce the arrival of the King of Kings, and it grows into the largest kingdom upon earth.
Mark 4:27, "And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how."
Discourse: Jesus Teaches on Perseverance: Persecutions (Towards Jerusalem) - In Luke 13:22 to Luke 17:10 Jesus moves further towards Jerusalem as He makes His way through the villages of Samaria and Galilee. In this section, Jesus trains His disciples in the area of perseverance in the midst of persecutions. The way into the Kingdom of God is narrow ( Luke 13:22-30). The decision to leave all behind and follow Jesus begins with humility ( Luke 14:7-11) and benevolence ( Luke 14:12-14). A disciple of Christ forsakes the cares of this world ( Luke 14:15-24) as well as his family bonds ( Luke 14:25-35). A disciple begins to seek and to save the lost souls ( Luke 15:1-32). Good stewardship to this calling is needed ( Luke 16:1-13) and managing the riches that God entrusts to us ( Luke 16:14-31). Only then can a disciple begin to understand what true faith in God involves ( Luke 17:5-10). This kind of faith is not a one-time decision, but a series of daily decision of being a faithful servant.
Luke 15:1 to Luke 17:10 contains a continuous discourse by the Lord Jesus on perseverance in relation to the office of the prophet. The fundamental duty of the prophet is to preach the Gospel to the lost ( Luke 15:1-32), being good stewards of one's prophetic gifts ( Luke 16:1-13), not covetous ( Luke 16:14-31), neither offensive ( Luke 17:1-4), so that their gifts may grow and flourish ( Luke 17:5-10).
Outline- Here is a proposed outline:
1. Jesus Instructs on Striving to Enter the Kingdom — Luke 13:22-30
2. Corrects Pharisees on Fulfillment of His Ministry — Luke 13:31-35
3. Jesus Heals & Corrects the Pharisees on the Law — Luke 14:1-6
4. Jesus Teaches on Humility — Luke 14:7-11
5. Jesus Teaches on Benevolence — Luke 14:12-14
6. Jesus Teaches on Forsaking Cares of the World — Luke 14:15-24
7. Jesus Teaches on Forsaking All — Luke 14:25-35
8. Discourse: Jesus Teaches on Perseverance — Luke 15:1 to Luke 17:10
a) Jesus Corrects Pharisees on Seeking the Lord — Luke 15:1-32
i) Parable of Lost Sheep — Luke 15:1-7
ii) Parable of Lost Coin — Luke 15:8-10
iii) Parable of Lost Son — Luke 15:11-32
b) Jesus Instructs Disciples on Stewardship — Luke 16:1-13
c) Jesus Corrects Pharisees on Covetousness — Luke 16:14-31
d) Jesus Teaches Disciples on Offences — Luke 17:1-4
e) Jesus Teaches the Apostles on Faith & Duty — Luke 17:5-10
Salvation in the Kingdom of God (The Narrow Gate) ( Matthew 7:13-14; Matthew 7:21-23) - In Luke 13:22-30 Jesus teaches the people about the principles of obtaining Heaven by enter in by the narrow gate. Jesus will begin teaching that this narrow way is a reference to the pureness of the heart, or true righteousness. The decision to leave all behind and follow Jesus begins with humility ( Luke 14:7-11) and benevolence ( Luke 14:12-14). A person then forsakes the cares of this world ( Luke 14:15-24) as well as their own family bonds ( Luke 14:25-35). They begin to seek and to save the lost souls ( Luke 15:1-32). Good stewardship to this calling is needed ( Luke 16:1-13) and managing the riches that God entrusts to us ( Luke 16:14-31). Only then can a person begin to understand what true faith in God involves ( Luke 17:5-10). This kind of faith is not a one-time decision, but a series of daily decision of being a faithful servant.
Luke 13:23 — Comments - Jesus Christ is travelling through Jewish cities and villages, teaching them concerning the Kingdom of God. Prior to His public appearance, a Jew would have considered himself as a true child of God and on his way to Heaven. However, Jesus' teachings began to change their view of Heaven and Hell.
Luke 13:24 — "Strive to enter in at the strait gate" - Word Study on "strive" - BDAG says the Greek word ἀγωνίζομαι (G 75) means, "strain every nerve." From this Greek word, we derive the English word "agonize."
Comments- The phrase "strait gate" means, "a narrow door." Jesus Christ is the door.
Luke 13:24 — "for many, I say unto you, will seek to enter in" - Illustration- See the Parable of the Sower to see that many people are making attempts to enter, but fail.
Luke 13:25 When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:
Luke 13:25 — "and hath shut to the door" - Comments - When does the door shut? Matthew 25:10; Matthew 25:13 says this refers to the coming of the Son of Man. Matthew 25:31-32 says that Jesus is coming to judge the nations.
Matthew 25:10, "And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut."
Matthew 25:31-32, "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:"
Luke 13:28 — Comments - The prophets were the best-known characters of the Old Testament next to Abraham, Isaac, and Jacob.
Luke 13:29 — Comments - The description of people coming from the four corners of the earth means that people from every nation on earth will be able to be part of the Kingdom of God while the Jews reject their Messiah ( Luke 13:28).
Luke 13:30 — Comments - The Jews were first to be entrusted with the oracles, covenants, and promises of God; but many of them will be last because they rejected the Messiah. In contrast, there will be many Gentile nations that will be the last to hear the Gospel of Jesus Christ, who will embrace this message and be first in the Kingdom of God.
Jesus Laments Over Jerusalem ( Matthew 23:37-39) - In Luke 13:31-35 Jesus laments over Jerusalem, the city that could have received Him, but chose to crucify Him. Here Jesus expresses His determination to fulfill His destiny and face the Cross of Calvary.
Luke 13:31 The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
Luke 13:31 — Comments - Jesus was rising to fame during the course of His public ministry. Herod would interpret this as a growing revolt against Roman rule and his kingship, causing Rome to question Herod's ability to rule the Jews and possible battles between Jewish mobs and Roman soldiers. Thus, the Pharisees, remembering how Herod killed John the Baptist, informed Jesus that He was facing the same fate.
Luke 13:32 And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.
Luke 13:32 — "And he said unto them, Go ye, and tell that fox" - Comments - The questions can be asked as to why Jesus Christ would use the term "fox" to describe Herod Antipas, who was the son of Herod the Great. The popular view by commentators is to say that Jesus was referring to Herod's cleverness and cunning behavior. Having worked in the mission field for years, I have come to understand the mindset of cleverness and corruption. It is generally true that poor nations remain poor because of corrupt leadership, who rob the poor of the nation for selfish reasons. I never ceased to be amazed at new and clever ways that people steal money in these nations. Herod would have been one of the most clever individuals of his day in order to achieve his position of power and leadership. The word fox alludes to this characteristic of cleverness. We can imagine this corrupt leader scheming in a clever manner to bring the downfall of Jesus Christ because of the threat He imposed upon himself.
Luke 13:32 — "and the third day I shall be perfected" - Comments -The ESV reads, "and the third day I finish my course." The NET reads, "and on the third day I will complete my work."
Luke 13:32 — Comments - In Luke 13:32 Jesus Christ refers to His Resurrection on the third day as the completion of His work of redemption for mankind.
Luke 13:33 Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.
Luke 13:33 — "Nevertheless I must walk to day, and to morrow, and the day following" - Comments - The reference to three days of walking towards Jerusalem may reflect the fact that Jesus has an appointed time in which to suffer His Passion and resurrection in His glory, as suggested in the previous verse referring to the completion of His course on the third day. Jesus Christ must continue to make His way to Jerusalem although it will cost Him His life in order the prophecy might be fulfilled.
Luke 13:33 — "for it cannot be that a prophet perish out of Jerusalem" - Comments - The Gospel of Luke places emphasis upon the office and ministry of Jesus Christ as a Prophet. Jesus is referred to as a prophet five times in the Gospel of Luke ( Luke 1:76; Luke 7:16; Luke 7:39; Luke 13:33; Luke 24:19). In contrast, Jesus is referred to a prophet by Matthew on two occasions ( Matthew 21:11; Matthew 21:46), by John on two occasions ( John 7:40; John 9:17), while Mark makes no such reference.
Luke 1:76, "And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;"
Luke 7:16, "And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people."
Luke 7:39, "Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This Prayer of Manasseh, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner."
Luke 13:33, "Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem."
Luke 24:19, "And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:"
Luke 13:31-33 — Comments- Jesus Addresses Herod- Herod was the tetrarch of Galilee ( Luke 3:1) and it seems that Jesus was still in his region when the Pharisees spoke to him about getting out because Herod would kill him. Jesus knew that this is the same Herod who had killer John the Baptist, and this is why the Pharisee said what he did. But the emphasis in this passage is Jesus training His disciples to preach the Gospel in season, out of season, to correct, rebuke and exhort. In this case, Jesus rebuked this threat from the Pharisee without fear of reprisal.
Luke 3:1, "Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,"
Luke 13:34 O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!
Luke 13:34 — Comments - In Luke 13:34 Jesus Christ makes a reference to His pre-incarnate existence when He says that He would have often gathered and protected the children Israel in centuries past. Jesus as God would have protected Jerusalem from its enemies that devastated them in the Old Testament and inter-biblical period; but their sins opened the door to their judgment.
In Luke 13:34 Jesus also hints to His rejection in Jerusalem as a Prophet to Israel.
Luke 13:35 Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.
Luke 13:35 — "Behold, your house is left unto you desolate" - Comments - Many commentators believe the phrase "Behold, your house is left unto you desolate," refers to the destruction of the city of Jerusalem by Titus in A.D 70. However, it is also possible to understand this phrase to include the fact that God will turn to the Gentiles because the Jews have rejected Him, which rejection is mentioned in the previous verse. God will institute the age of the Church for the next two thousand years, in which the Jews will witness the Gospel spreading throughout the world with signs and wonders and themselves "desolate" of the power and miracles of God. At the destruction of Jerusalem the nation of Israel became dispersed and began to witness the growth of the Church and Christians as "God's children," who now partook of the blessings of Abraham under the new covenant.
Luke 13:35 — "and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord." - Comments - Luke 19:37-38 testifies to the fact that the Jews shouted, "Blessed be the King that cometh in the name of the Lord" when Jesus entered Jerusalem. However, this was shorted-lived when the Jewish leaders had Him crucified. Some commentators believe Jesus is saying in Luke 13:35 that the Jews will not recognize Him as their Messiah until His Second Coming.
Luke 19:37-38, "And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest."
Luke 13:35 — Comments - King Herod was in fear of Jesus rising in popularity among the Jewish people. He wanted to kill Jesus in order to maintain his kingship over Palestine. However, Herod's kingdom is about to be made desolate with the desolation of Israel in A.D 70, and the Kingdom of God will increase upon the earth, culminating at the Second Coming of Jesus Christ. The kingdom of Israel will not rise out of the dust again until the Second Coming.
Within the context of this passage of Scripture in which Jesus discusses His death and resurrection on the third day ( Luke 13:32) and the destruction of Jerusalem ( Luke 13:35 a), Luke 13:35 b is the first reference to Jesus' Second Coming in the Gospel of Luke.
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Everett, Gary H. "Commentary on Luke 13". Gary H. Everett's Study Notes on the Holy Scriptures. https://www.studylight.org/
the Second Week of Lent